wyues children seruauntes priuately at home Deu. 6. 7. Psal 1. 1. 119. 55. The Sacramentes also hath he giuen not to be neglected as most excellent pledges of his sure fauour and mercie in Christ Rom. 4. 11. and 6. 3. 4. Ephe. 5. 26. 1. Cor. 11 23. The order of his Church set downe in his worde 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 worde Rulers who haue the care of soules committed to them Heb. 13. 17. Iames 5. 14. Actes 14. 23. And some of them to labor also in the worde one by teaching an other by exhorting some to attende vnto maners watchinge ouer the people to admonishe them to comfort them to praye with them when they bee in distresse c. and to ioyne with the others in the rest of the gouerning of the Church 1. Tim. 5. 17. 1. Cor. 12. 28. Rom. 12. 8. Ephe. 4. 11 1. Thes 5. 12. 13. 14. Iames 5. 41. 1. Tim. 4. 14. Act. 15. 6. 21. 18. Mat. 18. 17. Also for the better relieuing of the poore distributers of the Church reliefe Act. 6. 2. Rō 12. 8. 1. Tim. 3. 7. c. All which wee muste knowe delight in it procure and euerie one according to his calling sett forwarde 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 thinges commaunded forbidden we may easily feele seuerall sinnes and corruptions by due examination of our selues seuerallie in euerie one but Christe hath by his death satisfied for our sinnes Rom. 4 25. and hath bene zealous in the obedience of the partes of this lawe that in him we may haue perfect obediēce yet so as by his death we more and more dye vnto these sinnes and by his resurrection be made liuely to serue the Lord sincerely according to his will Ioh. 2. 14. 15. Mark 7. 34. Math. 26. 38. 27. 30. 2. Cor. 6. 14. to the second verse of cap. 7 Hitherto of the commaundement it selfe Now foloweth the reason which is drawn from a double propertie of the Lorde his Ielousie in wrath and his mercie For I the Lord thy God i Euen then being ioyned vnto thee by my mercifull couenaunt as a husband to his wife Chap. 19. 6. A strong God The first title is added to note his great power to doe what hee will so that being preswaded in the firste propertie of his readinesse to punishe and in the second of his readines to reward And first in this of his power we neede not to doubt at all such vse we should make of his Titles Psal 2. 12. 115. 3. 10. Iealous This is a kinde of speach taken from married folkes Hos 2. 2. Ezech 16. who cannot abide their wiues shoulde giue either in affectiō or in gesture countenaunce or any manner of behauiour to others that which appertaineth to them onely and by this wee gather the greatnesse of the sinnes eyther of grosse Idolatrie or any countenaunce vnto it This Ielousie he setteth further forth by the fruite that the Lord punisheth seuerely this sin Visitinge iniquitie i punishing this sinne or the transgressiō of this law in dissoluing this holy bande for so the generall worde Iniquitie and euill is taken somtimes for some speciall great sinne 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 lawe but of this cōmandement only This is further declared by the persons on whom it falleth The thrd and fourth generation which is both because by the fathers sinne disanulling the couenaunt by Idolatrie the child falleth out of the same continuing in that fall is punished iustly for his owne sinne 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 cōmit spiritual whoredom against this cōmandement and so this is nothing contray to that Ezech. 18. Exercising benignitie This is the seconde propertie wherein the Lorde declareth his reward towardes the keeper of this Law that is free liberalitie or bountie for so the word signifieth in receiuing them into a couenant of lyfe and blessednesse yea that eternall Act. 2. 37. Out of this wee learne that as a childe to his father when wee shall do all that is commaunded wee are but vnprofitable seruants and haue done but our dutie as if our father leaue vs no patrimonie are wee lesse bound to do our duetie so if the Lord had not bound himselfe by his couenant which came from his free and vndeserued goodnes could we haue claymed any thing by fulfilling because wee did but our dutie for the mercie of creating vs in great dignitie according to his owne likenes in holines and righteousnes But now hauing so many times offended since the knoweledge of his grace and lying in his wrath both by natural corruption and continuall seruing of sinne from the same dailie how is it not mercie onely without all deseruing when he giueth vs by imputation the righteousnes of his Son and so eternal life and thē transforming vs vnto his likenes againe when we are first set freely in possession of eternall ioy Luke 7. 6. 7. 8. Rom. 6. 15. to the 20. Tit. 2. 12. 13. 14. This is enlarged by the persons to whome this is graunted To thousand generations which sheweth that the Lorde in respect of vs setteth his mercie aboue his iustice But hee setteth them forth by their fruites that be pertakers of it That loue him and keepe his commandements By loue hee noteth that this should bee the fountaine from which the outwarde obedience of this commandement should spring so that if that we loue not delight not in the partes of his worship because in trueth we loue him and his glory These thinges are abhominable Iohn 14. 23. His commandements Here as iniquitie was put for the spiritual whordome against this cōmaundement so commaundementes are put for the seueral parts of obedience in this precept as the circumstance of the place doth shew by which wee see all good intentes are shut out As they haue bene seuerely punished of the Lord. Deut. 4. 15. Esay 30. 21. 1. Chron. 15. 13. 2. Chron. 13. 10. 11. Hetherto of that commandement which hath prescribed vs the seueral partes or outward means which we must loue desire c. in his worship which we giue him 3. Commaund In this commandement as afore we must consider first the percept then the reason The precept is Thou shalt not take the name of the Lorde thy God in vaine Take that is make any vse for the word signifieth to take up or lift vp on our shoulders The name of God is his memorial amongst men which being in his titles most properly is
29. 5. Forbidden hypocrisie vaine glorie c. Mat. 6. 5. 1. Cor. 13. 3. Phi. 1. 16. and 2. 3. Sobrietie in affection is to holde them in so that they passe not measure 2. Tim. 1. 6. 1. Tit. 8. Thus much of feeling The second thing in practise 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 Iam. 1. 26. 27. To all this is commaunded Perseuerance Eph. 6. 10. Watchfulnes Eph. 6. 10. Perseuerance is alwayes to continue and goe forwarde in dooing good and fleeing euill Ezech. 18. 25. 1. Colos 10. To this is contrarie a stay or going backwarde Gal. 5 Watchfulnesse is a continuall care with ourselues that wee be readily prepared as we ought to practise good and resist euill which is set foorth Ephe. 6. 10. 18. 1. Cor. 16. 13. 1. Thes 5. 6. Marke 13. 35. In this is forbidden no continuance no care too little to slake c. Gen. 3. Eue. Dauid 2. Sam. 11. 1. 2. 3. 1. Thes 5. 3. 6. The remedie of our sinnes in these is Christ his death with his knowledge Luk. 2. 52. With his feeling Iohn 4. 34. With his zeale Iohn 2. 17. His continuance in obedience throughout his life Iohn 17. 4. His watchfulnes Mat. 4. 4. 10. as well to take away the guiltinesse and punishment of the sinne and to impute freely the obedience and blessing as to giue power to kill the sinne and quicken vs to obedience 1. Cor. 5. 21. Rom. 6. 2. 3. 4. 5. c. Thus much of that whiche is generallie forbidden and commaunded in the body of the Lawe Nowe followeth what is generally in the diuision generall of the lawe The whole Lawe is diuided by the Lord him selfe into two tables The first doeth contayne those dueties which we owe to him directly in his seruice Deut. 4. 13. and Exod. 34. 1. 2. The second which we owe vnto our brethren Mat. 22. 36. Rom. 13. 8. 9. In this diuision wee are charged twoo thinges First that to perfect obedience of the Lawe we should bring these two sortes of dueties sounde and whole as those whiche then onely are pleasing vnto God when they are found togither Mich. 6. 7. 8. 1. Ioh. 5. 2. and 4. 20. 21. Here then is forbidden the seuering of them as some will so delight in exercise of religion as they will neglect other dueties towardes men as Maisters Fathers Magistrates c. And some seeke so to please these in seuerall dueties as they neglect too much the other as reading of the Lawe of God hearing the word preached and calling it to minde beeinge hearde c. Both which are condemned as vngodly and vniust Rom. 24. 26. Tit. 1. 4. The forgiuenesse of this sin is had in Christ who was condemned as a blasphemer this righteousnes is imputed to vs from him Iohn 17. 1. 34. 5. 6. c. Heb. 5. 7. 8. And with this grace the other to be godly and iust is alwayes giuen Tit. 2. 13. aud 12. 13. Hence we are taught that feeling some readines vnto godlinesse we should turne our selues also to endeuour to worke iustice and contrarie the seconde thing commaunded in this diuision is we should preferre loue delight c. The dueties we owe to God before those we owe to men Mat. 22. 36. 1. Sam. 13. 11. 12. The remedie in Christ accused as a blasphemer yet sought the glorie of his Father not his Iohn 2. 17. 18. This mercie maketh vs come to this duetie Actes 4. 18. 19. Here we must often marke howe by stealth we shall be drawne to the ouer louing fearing c. of men in time resist it Hitherto what is commanded and forbidden generallie in the Lawe Nowe followeth the particulars in the first table In the firste Table are commaunded duties vnto the Lorde which we owe euery day that are to his person directly Com. 1. or to his worship the partes 2. coÌ„ the true maner of vsing theÌ„ 3. or one in seauen In the first commaundement Exod. 20. 2. 3. verse we must consider first the reason then the precept I am the Lorde thy God I take this to be a reason of the next verse Fâ—r if it were a precept it should redounde seeing the coÌ„trarie being forbidden in that which followeth this is coÌ„maunded thereby also 2. It is not like the other 3. hauing reasons annexed this the first and the chiefest should wante 3. A generall authorizing of the lawe went before Wee maye note the reasons are added to shewe vs our sinne the better when we shall see we haue broken not a bare precept but a precept perswaded by such vnanswerable reasons Also that when we rise by Christ we might not onely be taught what to doo but bee allured to it Thy Lord. This worde Iehoua noteth out his being eternall infinite beginning and ending of all thinges Exod. 3. 14. Reuel 1. 8. By this it appeareth this Lawe appertayneth to all because he is the Lorde of all Thy God that is one who doeth vouchsafe thee a peculiar fauour when in thy creatioÌ„ he indued thee with corporall and spirituall benefites and doeth enritch thee vnto eternall life Psal 144. 15. Heb. 8. 10. Ezec. 36. 26. 32. Luke 37. 38. Heb. 11. 16. By this appeareth that neither we nor the Iewes had promises of this lyfe onely lastly that the true fountaine of subiection vnto God is this assurance He is our God Iosua 24. 16. Rom. 12. 1. 1. Pet. 2. 1. Which broght By this we are taught the better to nourishe the former roote of obedience to call often to remembrance the particular benefites of God By this appeareth that the Lawe was giuen to the Iewes vs not onelie to bring vs vnto Christe but also to allure instruct vs to obedience when Christ is receyued Thus much of the reason Nowe followeth the commaundement Thou shalt haue no straunge or other Gods before me To haue an other God is to sett vp an other whom we will acknowledge to be of power of goodnes iustice of some excellent nature and therefore feare loue reuerence hang on him in all estates Deut. 26. 17. 18. As they looke for him to bee their God as aboue so that where this is wanting eyther 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 vnto any but his owne Maiestie because he onely is the Lord our God and by this forbiddinge commaundeth the contrary that he onely should be acknowledged God hee alone so loued feared reuerenced c. In this commaundement therefore we are firste commaunded the true knowledge of one true God then the confidence and loue feare c. whiche is to bee giuen to his person The true knowledge of the true God is to knowe his nature spirituall infinite pure constant most simple c. his properties
which he hath commaunded And first of the partes of it in the seconde then of the true vse in the thirde The seconde commaundement In the second commandement we haue first to cōsider the precept then the reason The Precept hath two partes the first in the fourth verse Exo. 20. Thou shalt not make to thy selfe any grauen thing or Image or likenesse of any thing in heauen aboue c. In which part by a vsuall maner of the law a part being put for the whole as in the 6. 7 8. commandements that one of the fowlest looke to note the filthines of the rest we are forbiddē generally to acknowledge loue delight in desire make or vse beinge made any inuention of men eyther to present God or to declare howe hee is affected towardes vs or to do any maner of worship vnto 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 cōtrarie is commanded to acknowledge loue desire delight in and outwardly practise all those partes of his worship which he in his worde hath commanded Deu. 12. 32. Ioh. 4. 22. 2. King 17. 26. In the second in like maner is forbidden by one sorte to acknowledge loue c. any other vse of any rite or outward meanes vsed in the worship or seruice of god thē he hath ordained Ioh. 4. 22. 2. kin 18. 4. By the contrarie cōmanded to acknowledge loue c. only the proper vse of euery rite outward meanes which the Lorde hath ordayned so to receyue the Sacraments as pledges of our coniunction with Christ the remission of sinnes in him c. not to make them a sacrifice for the quick dead not to bow down worship thē so to receiue the Ministers as the messengers of God to recōcile vs by the gospel to forgiue vs our sinns by the word to command vs our dutie 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 commaundement Nowe let vs see what particulars are forbidden and what commaunded First wee see forbiddē in the first part the making of Images to liken God or to worship him whether grauen or painted Rō 4. 12. Ezec. 8. 10. Ioh. 5. 21. No Image of God must bee made because he is a spirit nor of Christ because pictures images are teachers of lies neither those nor any other such shold be suffered in the Church or at home because wee are instructed sufficiently in the Gospell Exod. 33. 24. Rom. 1. 23. Ier. 10 8. Aba 2. 18. 19. Gal. 3. 4. 1. Cor. 4. 6. 2. Ti. 3. 17. Forbidden in the 2. parte to worship Images to set them vp to gilde them or anie maner of way to serue them Mat. 4. 10. Apo. 19. 20. Also here is forbidden all additions of Sacramentes as the papistes made matrimonie and so gaue it a signe of the wedding Ring all additions vnto them 1. Cor. 11. 13. All additiō of ministeries in the seruice of the Lorde as the papistes added priestes to sacrifice exorcists to coniure c Luke 20. 6. Iohn 1. 21. 22. 23. Also mens traditions ceremonies brought into the church not being to edifying not for comlines not for order c. 1. Cor. 14. 10. Mat. 15. 8. Secondly in this commaundement other sortes of particulars are forbidden as al meanes occasions or appertenances of Idolatrie whereby some shewe or remembrance or reuerence is kept Psal 16. 4. As all mariages coniunctions or neare familiaritie with Idolaters 2. Cor. 6. 14. Deut. 17. 3. 4. 2. Chro. 19. 1. 2. Gen. 24. 3. 28. 1. 34. 14. Likewise all reliques of Idolatrie which we must pollute and marre not dooing any seruice or honor no not giuing thē any estimation 2. Cor. 6. 17. Esai 30. 22. 2. Chron. 29. 5. Hitherto of certaine particulars forbidden Nowe followe some commaunded as the outwarde meanes which the Lorde hath commaunded in his worde They are of two sortes eyther such as the Lorde commandeth vs to giue him for his honor or those whiche he giueth vs to vse in his seruice Esai 45. 23. Of the firste sorte are ordinarie which are seueral actions of our body christiāly according to the custome of the church cōmanded in the worde of God and orderly and reuerently ordered in his seruice Speciall the fruite of the lippes in Prayer and Thanksgiuing Heb. 13. 15. Dan. 6. 11. Psal 55. 18. Extraordinary fasting Of the actions of the bodie orderly and reuerently vsed are bowing of our bodies Esa 45. 23. Reuerent attention declared sometimes by rising vp Ge. 49. 33. 1 Chro. 28. 2. Num. 23. 22. 2. Kin. 23. 2. 2. Chron. 34 31. Neh. 8. 6. Also lifting vp of the hands eyes c. Psa 123. 1. 141. 2. For euen as a husband looketh that he alone shold haue not only the heart but also the reuerent louing behauior of the body 1. Pet. 3. 6. Ge. 26. 8. So the Lord requireth these both as testimonies of our sinceritie as also helpes of our infirmitie when wee may cōuenientlie vse them and forbiddeth to doe in like maner to any besides him The great carelesnesse and negligence in these and the fruite of the lippes in prayer and prayse of the Lord is condemned by the example of Salomon 1. King 8. 22. Dan. 6. 11. And of Christ Mark 7. 34. Matth. 26. 36. To these sometimes also to helpe when our prayers and confessions and hearings c. must bee more earnest and liuely because our great sinnes necessities c. Then is fastinge added which is a professiō of our repentāce by abstinence instituted of the Lorde for better humbling of our selues in prayer for some especiall grace as is set foorth in the booke intituled The description of the exercise of fastinge 2. Sam. 12. 16. 17. Esd 10. 6. Leui. 23. 23. Iudg. 20. 26. Leuit. 23. 14. 27. Ioel. 2. 15. Luk. 5. 33. Acts. 13. 2. 3. Math. 9. 15. Ioel. 2. 12. 17. 1. Sam. 7. 6. And thus much of those which the Lorde in mercie and wisedome receyueth of vs. Nowe followeth those meanes whiche hee hath giuen vs and they are either attributed vnto the Lord him selfe directly as his titles to be vsed either simply Rō 95 1. Tim. 1. 17. in an oth deu 6. 13. Ier. 12.26 Esa 18. 18. Or his workes or giuen of him by mā his ministrie his word Sacraments order of the Church His workes are giuen not to worshippe them which is forbidden Deu. 4. 12. But to see and beholde and praise in them his wisdome goodnes power c. Psal 67. 13. and 104. 1. 107. 42. Psal 64. 10. 11. His word he hath giuen that we should read and meditate in the same day and night to confer of it with our
is set foorth by lifting vp our hands vnto the Lawe to meditate in it by searching and â—â—â—…inge c. Psal 119. 48. Also a bowing down to looke vnto it Iam. 1. 25. Psal 119. 15. To encline our heart to vnderstandinge to crye after wisedome to search for it as for hidd treasure Pro. 2. 3. Here againe our great coldnes wauering mindes and multitude of other like infirmities is condemned The end is that we may apply all vnto ourselues examine our hattes by it and so in callinge on the Lord wholy to endeuour our selues to put it in practise Psal 19. 26. 27. and 59. 60. Pro. 2. 1. Here is condemned the prophane abusinge of the same in iestes playes c. Pro. 13. 13. 14. In the order of the Church as the meanes are more glorious and exellent so wee muste prepare our selues more earnestly on euery side Eccle. 5. 1. To the Lord in the person of the Minister whoÌ„ wee must receyue as the Lorde Rom. 10. 15. 2. Cor. 5. 19. 20. Speaking his worde truely Deut. 18. 18. 19. Or admonissing or interpreting or censuring 1. Thes 5. 12. Deut. 17. 10. 11. Mat. 18. 17. In them selues that they sifte their heartes to receyue with pure affection the true vse of them seuerallie in the exercise it selfe reuerentlie behauing our selues accordinge to the nature of it and in our heartes to feele the power and force of them afterwarde also to vse all this to the seuerall profit and end for which these are ordained as wee will shewe in some of the principall particulars In the exercise of the worde preached beeing the way to open trueth to our iudgement and vnderstanding to plant it and roote it in our harts and affections We are commanded to put away all other things out of our minde and all superfluitie or malice or filthines whatsoeuer and be readie and swifte to heare yea and to receiue the word of the Lorde by his minister his husbandman is readie to engraft in our soules Iames. 1. 18. Luke 8. 18. Luk. 14. 27. 32. Rom. 10. 15. and 12. 8. Act. 26. In the action it selfe wee must with all attentiuenes so giue our hartes as we must haue a present touch feeling of those things whiche are deliuered that in promises wee may reioyce receyue comforte and strength in his threatninges we may throughly feele our owne estate and miserie so be humbled for the same Psal 78. 1. 1. Thes 2. 13. Nehe. 8. 8. 10. and 13. Actes 2. 37. The vse afterward is by repeating examining by the scripture and applyinge to bring to practise of life and conuersation Thes 5. 20 Act. 17. 11. In the preparation is forbidden the great loosenes and carelesnes of men once to thinke about what they are The vnreuerence little regarde of the mightie furniture of the Lorde in his seruants yea sometimes the captious proude stuborne and malicious purpose in hearing Eccl. 5 1. Exod. 19. 9. 2. Cor. 10. 5. 6. Act. 2. 13. 1. King 21. 20. and 22. 28. In the action it selfe we see by that is forbidden our heades full of other matters running vpon our profites pleasurs c. the great hypocrisie of manie who taking some delight in the thing outwardlie haue no true feelinge wrought by it when they heare Ezech. 33. 31. 32. The brawny and fat heart which being neuer a whit moued neuer or to small purpose repeateth examieÌ„th applyeth or practiseth Ezech. 33. 31. Zeph. 2. 1. 2. Sam. 12. Marke 6. 20. In the Sacramentes the preparation is an examination of our fayth in Christ 1. Cor. 11. 28. Iob. 1. 5. Of repentance Esa 1. 16. 66. 2. Specially also in reconciliation of our brother Math. 5. 2. Here great ignorance slouthfulnes blokishnes which without all awe and reuerence to presume to partake the same to our great iudgement 1. Cor. 11. 28. Gene. 4. 5. 7. In the Action or worke it selfe wee muste feele a most sweete and sure confirmation of our faith of receyuing of Iesus Christ with his wisedome righteousnes sanctification and redemption that by the liuely feeling of this we should bee throughly inflamed to giue prayse and thankes vnto the Lorde with the Church Mat. 26. 30. The vse is after in all temptations to receyue comfort reliefe by them Psal 51. 9. Of one correction for the rest as of excommunication the preparation is by the authoritie and maiestie of Christ the action a fearfull sentence with Maiestie iustly prouounced the vse for the sleaing of the fleshe that the spirite might be saued in the day of the Lord 1. Cor. 5. 4. 5. The reason followeth for he will not holde him innocent that taketh his name in vaine That is he will condemne him as Saint Iames and Saint Paule write the one against rash swearing the other of the abuse of the Sacramentes interpreteth Aboue all things sweare not my brethren c. least you fall into condemnation Iam. 5. 12. 1. Cor. 11. 29. 34. 4. Commaund Hitherto those precepts which coÌ„mand dueties in the worship of the Lorde whiche we owe euery day vnto him Nowe followeth that duetie whiche one day in seauen must be giuen vnto the Lord in the sanctification of his Saboth Remember So he seemeth to speake because when as this commandement was before giuen they had neglected the same The Saboth day to sanctifie that is to separate it from a common vse and dedicate it to a peculiar and holy vse vnto the Lord. So the golde the vessels c. were saide to be holy and dedicated for the holy vse of the Temple and might not be giuen or put to any other vse To sanctifie a Saboth therefore is to call our selues not from our owne sinful wayes which we must doe euery day but froÌ„ out honest and lawfull callings that giuing our selues to godly and christianly exercises of our fayth wee may bee strengthened in the wayes of God and so in thought word and deede consecrate a glorious Saboth vnto the Lord. Therefore it is called the Saboth of God Exod. 20. 10. and Leui. 23. 3. He calleth it a holy conuocation that is dedicated to holy meetings So Esai 58. 13. Hereby is confuted their opinion that take it a Saboth kept if thei rest from their labours so in the meane time they labour in playes dauncings vaine songes and enterluds c. as though the Lord had called vs from our profitable labour commanded to displease him in these vanities Againe others also who if they be better then the former abstayning from those things haue notwithstanding their heades hartes and mouthes so full of worldly things as they doe not in deede performe the trueth of the Saboth when as it should be kept as the rest of the Lawe not onely in action but also in the thoughtes of the heart and wordes of the mouth Esa 58. Amos. 8. 5. But before wee come to the proper and peculiar exercises we will set downe reasons that proue it
perpetuall for the Church in this worlde to haue one such day in seauen to bee dedicated vnto the Lord that so we may haue the vse of it in our conscience and of the ceremonie ceased I will speake in the ende First because of the couenaunt of the lawe which biddeth vs doe and so liue thereby driuing vs vnto Christ Rom. 10. 5. There are ten partes called ten wordes or sentences of which if we take away this there wil be but nine Exod. 34. 18. Secondly if Adam being in his soundnes because his minde not being infinite could not doe his worke and prayse God pray to him meditate in his creatures of his wisedome mercie c. had neede for that purpose wholy to giue him selfe ouer more fullie then he did by times in other dayes once in seauen dayes howe much more hauing in vs so much ignorāce hardnes of heart c. that wee might helpe our weaknes and growe forwarde Gene. 2. 3. 15. Thirdly when this was a piece of the image of God in him that he did not onely those daily duties after mentioned togither with tillinge and keeping the garden Gene. 2. 15. euery day but was further able one whole daye in soule and body to giue ouer him selfe to the former Saboth exercise of praying praysing c. eyther wee must not knowe and not be borne againe to this piece of excellencie or els we must haue this peculiar cōmaundement to humble vs and in this poynt to driue vs vnto Christ afterward also be a rule and square vnto vs of the same Fourthly the Apostles in taking this daye and giuing it the name of the Lordes day Apoc. 1. 10. as before that was called the Lords Saboth and ordayning publike exercises Actes 10. 7. and priuate 1. Cor. 4. 2. As they did shewe that in the particular seauenth day it was ceremoniall so in the cōmon necessitie it was perpetuall accordinge to the foresaide equitie Last of all as Caluin sayeth vnto the papistes of the seconde commaundement who also saide that was ceremoniall and abolished as long as wee feele the grosenes of our nature to inuente false worship framing Images of God so long that must remaine to humble vs euen so as long as we doe feele our corruption in accounting the Saboth vnpossible and so omitting and prophaning it so long wee will holde it to be perpetuall Now the Lorde to helpe our infirmities hath giuen vs varietie of profitable exercises to bee occupied in and to recreate vs as it were in an other being weary of one They are either Publike Nehem. 8. 5. 13. or Priuate Nehem. 8. 5. 13. Publike is to ioyne with the church from the beginning to the endinge in the hearing of the word preached in praying and administring of the Sacramentes 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. Priuate exercises are for our selues to encrease godlines for others their comfort Nehe. 8. 13. Of the first sort are reioicing in the worde receyued and profiting by that Also meditations conference c. on the workes of God that so wee might not onely by doctrine but by experience be taught and so be brought to greater feeling as is commaunded Deut. 5. 20. For other we are cōmanded dueties of loue in relieuinge and comfortinge the needie as well bodily by our helpe as spiritually by comfort and cōference out of the worde edifying one another in our most holy fayth 1. Corin. 14. 2. Mat. 12. In these things our contempt and neglect both of the mercie of the Lorde who hath ordayned so many good meanes to increase our knowledge our feelinge in the faith and good workes his wisedome who hauing regarde to our weaknes hath giuen vs such great varietie that alwayes being wearie of the one we may breath our selues in the other In this as in the rest and the commaundement going before we must haue the sinnes forgiuen in the sonne of God his obedience here Luk. 13. 10. to the 18. verse Luke 13. 4. 5. In him also wee must receyue power with this former grace to die vnto this sinne and rise vnto this part of obedience Nowe followeth the reason whereby he doeth both make plaine the obedience and allure vs vnto it He allureth because hee giueth this equitie perpetuall that seeinge in sixe dayes wee may doe all our worke which is necessarie for the maintenance of this life and prouision of our families whiche is declared by these oppositions in the 9. and 10. verses Six dayes thou shalt work but the seauenth is the rest or Saboth of the Lorde thy God In sixe dayes doe all thy worke in the seauenth doe no worke but of the Saboth Mat. 12. 5. The Saboth vnto the Lorde Here as in that afore are the papistes confuted who ordayned Saboths to Saintes and Angels a worship due to the Lorde onely who also tooke away this libertie of sixe dayes wholy and too often No manner of worke except for frugall necessitie of putting on of appareil of meate drinke c. whiche muste bee as meanes to helpe and succour the weakenes of tender and olde age the strength of strong men in this exercise who if they should ordinarely abstayne on that day from these thinges it would make them much vnable to accomplishe that worke of the Lorde and so it is expounded Luke 13. 15. Wherefore that of Exod. 35. 3. was a rudiment ceremoniall whereby they were instructed to the reuerence of the same when as otherwise they might doe great things This is further declared by a distribution of the efficient causes Thou nor thy Sonne nor thy Daughter nor thy Seruaunt By which wee see we doe not rightlie obserue the Saboth except all with in our gates that is our authoritie so called because they bound the proper place of euery man where he exerciseth any authoritie doe likewise sanctifie the same The second reason is drawne from the example of the Lorde him selfe the more to allure vs and moue vs who contende to come neere the excellent so Christe gaue an example for vs to followe For the Lord made heauen and earth in six dayes but the seauenth he rested By that seuenth day hee poynteth out the Iewes Saboth the seauenth from the creation to the which day they were neuer precisely tyed because being the seauenth it carried a note of perfection and so did shadowe out the excellencie of our rest vnder Christ Heb. 4. 20. and therefore because that was ceremoniall that proper day was pointed out to Adam Gen. 2. Whereas if this had not bin ceremoniall he had not needed because the morall equitie of one in seuen was written in his heart as aboue hath bene noted And thus as it was a figure of our sanctification and adoption it was not a piece of the first table but rather generall to the whole lawe and therefore in that respect is abolished Col. 2. 16. The end of the first Table All glorie to the Lord. * Which he cōmandeth generally to all thinges the settinge forth of his glory 1. Co. 10. 32. and Chap. 6. 20. And so by similitude is applied to the taking of his name with ourtongue handes or any vse of it