be yielded unto both gave place unto the latter and was disobeyed without sin in him that did transgresse it who questionlesse had sinned if as the case at present stood with him and his company he had not disobeyed it Mat. 12.3 4. The Moral Law being the greater in the juncture of the competition superseded the authority of the Ceremonial as being the lesse Again where the Law injoyning a strict Rest or cessation from work on the Sabbath day as being a law of inferiour consequence did not oblige the Priests against that Law by which they stood charged to worship God by slaying and offering sacrifices in the Temple even on that day this being a Law of more considerable and rich import then the other Mat. 12.5 Another instance like unto this we find Joh. 7.22 The reason of this Rule is nothing but what the common light of reason suggesteth viz. That in all Competitions between two things of unequal worth and goodnesse where both cannot be chosen or embraced the more worthy and weighty in goodnesse ought to have the preheminence By the light of this Rule evident it is that the Commandements of the first Table which respect the glory and interest of God are to be preferred in obedience before those of the second which concern the interest of the Creature when both cannot be obeyed As when we cannot but either betray or deny some truth of God which he hath made knovvn to us and so sin against a great duty of the first Table or else disobey the Magistrate Father Mother c. and so expose our selves to the losse of our greatest comforts in the things of this world yea it may be of life it self which are all contrary to the sense of the greatest duties of the second Table in ordinary cases in this case we must obey the charge of the first Table and stand by the truth of God with our testimony and disobey superiours whatsoever be the consequence of it It is true and the instances lately mentioned do confirm it that the greater duties of the second Table are by Gods gracious permission and allowance to take place of the letter duties of the first Table when there happeneth a competition between them But the duties of the same degree in both Tables being compared those of the first being the more important ought to have the preheminence in Competitions Quest 32. What is the Sixteenth Rule Answ Affirmative Commands are alwayes binding but not binding to be alwayes practising or actually doing what they command but only at times convenient and upon regular and due occasions They are indeed binding alwayes to maintain the habits of those vertuous and worthy actions which they enjoyn or an inward disposition or readinesse of mind to be doing the things required in them upon all occasions Thus when and where I am commanded to call upon God to meditate of his works to reverence his Word c. I am not commanded to be alwayes imployed in the actual exercise of these or any of these duties but only to be alwayes prepared and ready for the performance of them respectively upon all opportunities and when opportunity serveth to perform them actually There is the same consideration of all affirmative Precepts in matters appertaining to the second Table The Reason of this Rule is because it is meet that every vertuous and worthy action ' as well one as another should have time and place to be practised and wrought the honour of God on the one hand and the conveniency of the world on the other hand requiring it But evident it is that this could not be I mean orderly and without sin if any Commandement which bindeth to the practise of any one of them should bind them to the continual practice of it inasmuch as a man imployed in one action during such his imployment is uncapable of any other Quest 33. What is the Seventeenth Rule Answ Negative Precepts are not only alwayes binding but also binding to the actual forbearance of what they prohibit alwayes at all times and in all cases whatsoever excepting only such wherein haply God himself who hath power over his own Lawes shall grant a relaxation from any of them unto any man Thus the Commandement by which I stand charged not to hate God not to despise him not to make him a lyar by not believing him not to murther not to commit adultery c. imposeth a charge upon me to refrain from all these misdemeanours at all times and never to be found in any of them The reason of this Rule is because every evil or sinfull action is alwayes and in every case whatsoever repugnant to the glory of God and contrary to the true and real interest of men Therefore such Commandements of God by which these are prohibited admit of no cessation or interval in their obliging authority under any circumstance or circumstances whatsoever Quest 34. What is the Eighteenth Rule Answ Where any external duty whether respecting God or Man is required the inward disposition of the heart and soul from whence such outward actions when they are regularly and duely performed do proceed is required also Thus where the outward Worship and service of God are commanded a devout humble and pious frame of heart is commanded also So where I am commanded to feed the hungry to relieve the oppressed to pray for mine enem es c. I am commanded withall to be inwardly loving mercifull tender-hearted c. The reason of this rule is because God being a Spirit delighteth in special manner in the beauty and lovelinesse of the spirits and Souls of men as also to see fruits that are outwardly good growing upon their own proper trees and not upon those that are counterfeit And being desirous to make his Law spiritual and not bulky or great of body judged it meet to include his mind and will concerning all things becomming the inner man in those precepts wherein he requires such actions and deportments which are proper to be performed by the outer man Quest 35. What is the Nineteenth Rule Answ Where the external act of any sin is restrained there all inclinations inward motions workings and stirrings of heart towards the committing of that sin are prohibited and restrained likewise Thus where Murther is forbidden wrath hatred envie malice desire of revenge with whatsoever moveth in the heart or soul towards the perpetration of that horrid action are forbidden with it So where the act of Adultery under which according to a former rule all acts of bodily uncleannesse are comprehended is forbidden all lustful and wanton thoughts all secret motions and desires leaning towards that sinful act are made sinful also The reason of this Rule may readily be conceived by that of the Rule next preceding Quest 36. What is the Twentieth and last Rule Answ One and the same sin may in different respects be prohibited in several Commandements Thus a mans coveting his Neighbours Servant
imposition upon them at the first a fair account might be given but that my design of brevity is against it So that the Jews themselves in after-times did not observe their Sabbath nor as it seems stood bound to observe it with like strictnesse in respect of some particulars and who knowes in respect of how many unto which they were bound about the time of the first delivery of the Law thereof unto them and this by Gods own interpretation of his Law Nor is it an easie matter to make it out clearly from the Scriptures with what either strictnesse or liberty from things burthensome and grievous they stood at any time bound to observe it It seems they were not at any time bound to observe it upon any such termes of strictnesse but that they ought and doubtlesse might well call it a delight Isa 58.13 Yea God himself numbreth it amongst their feasts and with the same breath as it were threatneth to cause their mirth and their Sabbaths to cease Hos 2.11 And some of the Jewish Doctors themselves by the day of their gladnesse Num. 10.10 understand their Sabbath as Mr. Ainsworth noteth upon the place The greatest outward strictnesse unto which the Jews were tyed in the keeping of their Sabbath as farr as can be gathered from the Scriptures consisted First In abstaining from bodily labour and servile work from which notwithstanding they were not so strictly restrained neither but that in cases of necessity and the compasse or measure of this necessity who can justly measure or estimate As likewise in cases of a religious import they might yea in all cases of the former consideration and in many of the latter were bound thus to labour and work Secondly In forbearing to set any of their Children servants or cattel about any such labor or work excepting only in the two cases mentioned Thirdly In a serious preparing of themselves privately or with their families if they were heads of any for the more publique and solemn worship of God in the Tabernacle Temple or some of their Synagogues Fourthly In repairing duely on this day to one or other of these places and there to join with their Brethren that were present in the publique worship of God Fifthly In exhorting and perswading if need were those of their families to accompany them hither and to behave themselves reverently in the worship and service there Sixthly In meditating pondering and hiding in their heart the word of God after they have heard it read preached or expounded unto them Seventhly In exercising mercy as well towards their Beasts as toward their Bretheren upon occasion Eightly and lastly in refraining all idle vain and impertinent communication all discoursing of worldly businesse and affairs all leightnesse and uncomlinesse in behaviour all indulging themselves and giving way to their hearts in their secret workings against the Sabbath as detaining them from their worldly occasions longer then they can willingly or well bear c. That the Jews in the observation of their Sabbath were obliged by God unto these particulars may I suppose be proved from the Scriptures but I do not remember any thing further having the least shew of rigor or strictnesse that was required of them upon this account For to say that this was further required of them that in the vening or close of their Sabbath they were to gather up by Repentance what they had scattered in the day by forgetfulnesse or other infirmities of the flesh and humbly to crave of God in Prayer the forgivenesse of the iniquity of their holy things and to blesse him with thanksgiving for his holy ordinances and the like amounteth to no more upon the matter then to say they were bound on that day to do that which they stood bound to do every day besides not to add that to blesse and praise God yea and to pray unto God for things needful and comfortable and especially for forgivenesse of sins upon those terms of a gracious audience and acceptance on which the Jews might do both are so farr from deserving the name of things strict or rigid that David who perfectly understood their nature and propriety of working pronounceth them pleasant and joyfull See and compare Psal 135.3 with Psal 63.3 4 5. many other places in the Psalmes Concerning the daily offering that was to be doubled upon their Sabbath daies Num. 28.9 10 this was indeed a little more trouble and but a little neither to those that served at the Altar but it did not render the service of the day any whit more troublesome unto the generality of the people Now certain it is that Christ who came to call the servants of God unto a farre greater liberry in his worship and service then was permitted unto them under the Law of Moses hath not incumbred the observation of the Christian Sabbath with any austerities of duty or service either positive or privative I mean either in things to be done or in things to be forborn beyond what was charged upon the Iews in the keeping or for the sanctifying of their Sabbath If then their Sabbaths notwithstanding any seeming severity or rigor of those injunctions unto which they were tyed to submit in the keeping of them were yet a delight and dayes of gladnesse and mirth as we herd unto those that loved and feared God amongst them how much more should good Christians under the Gospel rejoice in keeping holy their Sabbaths the Ordinances and services whereof have more marrow and fatnesse much more heavenly sweetnesse in them then theirs had the external observation of them in the mean time being no whit more charged with any thing grievous or burthensome to the flesh but rather much eased and better accommodated unto their comfort if not otherwise yet by the farr richer and more gracious supplies of the Spirit which also they may obtain to what measure they shall desire if they shall stirre up themselves to ask them of God accordingly Quest 66. What then are the duties required of Christians in this Fourth Commandement or such of them by which an estimate may best be made of the rest Answ First in this Commandement they are enjoined to remember in the six daies preceding that their Sabbath or day of holy rest is drawing near and will be with them in the course of it and that they be accordingly diligent and carefull so to dispatch contrive and settle their worldly businesse within the compasse of these daies that if it be possible no temptation from hence may lye upon them to violate the rest of their holy day when it cometh Next in the morning of this day being come to sanctifie and prepare themselves for the regular observing it as well in respect of inward as outward requirements by a serious and effectual meditation of the high concernments for their well-being both in this life and in that which is to come of a conscientious observance of this day and also of the
any lawful and necessary undertaking for publique good or the like it is rather God himself then men that taketh us off from our labour in such cases In that day saith the Prophet Esai did the Lord of Hosts call to weeping and to mourning c. Esa 22.12 Now God commanding us to labour the six daies c. with no other intent or for none other end then that being free from worldly cares and distractions when the day of his holy rest commeth we might be in the better frame and composure of mind to yield obedience unto him in the due observance of it it may with comfort yea with confidence be expected from him that when in obedience unto him otherwise we shall forbear working on any of the six daies he will so interpose with his good providence on our behalf that we shall suffer no such prejudice thereby in our worldly affairs but shall be in as good or rather in a better condition to observe the day of rest as without such a forbearance we were like to have been About the time when the Law of the former Sabbath was given unto the Jews there were many festival solemnities within the Circuit of the year enjoined by God and to be observed as well on any of the six daies as on the seventh as often as the daies of the month unto which they were fixed in their institutions respectively happened to be any of these daies and yet we hear of no complaint from any that by being deprived of their labour on one or more of the six daies upon such an account they were disadvantaged or discomposed in the least for the sanctifying of the Sabbath We read likewise of fasts proclaimed by the Kings of Judah one by Jehosaphat a good King 2 Chr. 20.3 another by Jehoiakim a wicked King Jer. 36.6.9 we read of a third proclaimed by Ezra a godly Ruler Ezra 8.21 â—3 Nor is it like that any of these were kept on the Sabbath day However the Fast prescribed unto the Jews in captivity by Queen Ester was required by her to be kept three daies together the occasion being very urgent and weighty Esth 4.16 So that she judged it lawfull as the occasion might be to take people off from their weekly labour at least for two daies together without fear of putting them upon any temptation of violating the rest of the Sabbath Indeed for persons in authority to compell people to forsake their ordinary work on any of those daies on which God hath either commanded or permitted them to work to attend either upon such ordinances of devotion which being of humane prescription are not like to have the quickening presence of God in them or be it upon ordinances of divine institution as preaching fasting giving of thanks c. when the occasions or grounds upon which they are forced from their labours to attend them are in presence only warrantable and just but in reality and truth have nothing in them to justifie such a divorce between men and their lawful imployments being either frivolous or wicked as the ground of Jezabels fast was I King 21.9 10. and so of those hypocritical Jews Esa 58.4 In these cases I say and upon such grounds as these to wrest mens labour of which they should eat out of their hand is no better in the sight of God then oppression begotten either of ignorance or impiety Quest 70. At what time or hour of the 24 of which the natural day consisteth doth the Christian Sabbath begin Answ I do not know that this Question or the matter of it was ever taken into consideration in any of the reformed Churches abroad Amongst us some both Ministers and private Christians have judged themselves bound in conscience to make diligent inquiry after the precise truth in the case that so they might not either through carelesnesse or ignorance either take from or add to or alter any thing in the Commandement of God concerning the time of that holy rest which he hath enjoyned These as it seems take it for granted that God both under the Law required of the Jews and under the Gospel requireth also of Christians not only an intire and compleat natural day consisting of 24 houres to be sanctified for a day of an holy rest but further that the beginning of this day be computed from a precise fixed point of time belonging to the said 24 houres The former of these suppositions cannot well be admitted either with reference unto the Iews or Christian Gentiles at least if we take the word sanctifie or keep holy in the Commandement in the sense wherein it is generally understood in the opening of the Command namely for exercising our selves in holy duties and extend it to the whole time of the 24 houres For God doubtlesse doth not require of men to sanctifie in this sense the said whole day consisting of 24 houres which includes the night as well as that which we cal the day nor more then about the one half of it or rather such a proportion of it as they usually bestow in their ordinary labours on the other six daies This the expresse words of the Commandement seem to imply Six daies shalt thou labour c. but the seventh day is the Sabbath of the Lord c. as if he had said the day of thy rest shall answer or be the same in duration with one of the six daies of thy labour as the day of thine ordinary labour so shall the day of thy sacred rest be For the latter supposition that we stand bound by precept from God to enter upon and begin the duties of the sanctification of our Sabbath at a fixed and determinate point of time as either in the evening of the foregoing day when some hold the Christian Sabbath beginneth as the Iew 's Sabbath did or in the morning or first peep of the artificial day following which is the more common opinion of professors amongst us or as some others conceive at the midnight between judging the Sabbath then to begin the Supposition I say might take place in reference to the Iews inhabiting in their own land and their Sabbath at least with a very small and scarce-discernable variation their countries being one and the same and this of small extent in which respect evenings and mornings began much about the same point of time in the most distant parts of it But it cannot be supposed that the Sabbath or day of rest the observation whereof is incumbent upon Christians should in reference to them all begin precisely at the same point of time in respect of the vast distances east west north and south between the several countries and places of their dwellings For by reason hereof the beginning of the day and so of the evening unto those that inhabit farre Eastward is by many houres sooner then unto them that live as farre remote unto the West So then with submission unto those that are able to
same day of the week with the former not mentioning any thing either spoken or done by him in any of the six daies between And after eight dayes he reckoneth inclusively as Luk. 9.28 Compared with Mat. 17.1 and Mark 9.2 again his Disciples were within then came Jesus the doors being shut c. Upon this passage a Learned Writer observeth that The Disciples having once injoyed the presence of Christ on the day of his Resurrection seem to have adjudged consecrated or assigned the same day to Religious assemblings ever after Whereof he makes proof by pointing to several Texts of Scripture (a) Videntur Discipuli semel resurrectionis die Domini experti praesentiam eundem diem in posterum solennibus conventibus dicâsse Of which we shall take some further notice presently For Fourthly That it was indeed the practise of the Saints in the Apostles daies to solemnize the day we speak of the first day of the week with a religious assembling of themselves for the worship of God and other exercises of their Christian profession sufficiently appears to him that is not contentious but willing to obey the truth from these two or three Scriptures compared together and with those lately argued Act. 20.7 1 Cor. 16.2 Act. 2.1 In the first of these Texts we read And upon the first day of the Week when the Disciples came together meaning after their usual and accustomed manner to break bread that is to administer and partake of the Lords Supper as Expositours generally and without scruple interpret Paul preache unto them c. In the second the Apostle writeth to the Corinthians thus Vpon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come The notation of the circumstance of time in both these passages would be very impertinent and without all favour of edification unlesse it be supposed that the intent and purpose of the Holy Ghost herein was to commend the day specified upon some special account unto Christians Which is not lightly imaginable what other it should be but to give them to understand that this was the day weekly observed by Christians in these times to meet together in their holy Assemblies as they had been directed and taught both by the example of Christ himself of which we spake lately and likewise by precept from the Apostles by whose Authority and direction all things appertaining to Government and order in and about the worship of God in Christian Churches were established and observed Nor can there any good reason be given why the Holy Ghost in both the places mentioned should not as well have recorded and directed the day of the month together with the notation of the Month it self as the day of the week had there not been somewhat more edifying and considerable in the one then in the other For the third and last of the three places the contents of it are these And when the daies of Pentecost were fully come they were all with one accord in one place meaning all the Apostles with the other Christians that consorted with them to the number of an hundred and twenty Cap. 1.15 And suddainly there came a sound from Heaven as of a rushing mighty Wind And they were all filled with the Holy Ghost c. That the day on which the magnificence of Heaven rejoiced over the world to send the Holy Ghost down unto it in that miraculous manner which is recorded in the former part of this Chapter was the first day of the week though it be not in so many words affirmed by the Holy Ghost yet may it be with evidence enough concluded from the computation of the dayes of Pentecost which are here said to have been fully come or fulfilled as likewise from the convention of the Apostles with the rest of the Christians near adjoyning in the same place on this day There are learned and grave Authors both ancient and modern who are thus minded and seem to make the proof of the point of no difficulty at all It gives large credit and countenance to the Opinion That the Apostle John recordeth that it was the Lords day also on which he was in the Spirit that is with the Spirit as the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Mar. 1.23 meaning that the Holy Ghost came on this day upon him and surrounded him with light and glory presenting him with those mysterious and prophetical Visions recorded in the book of the Revelation Chap. 1.10 Now as we argued lately upon a like occasion it had been beneath the wisdom of so great an Apostle to make such a treasure of the circumstance of time or of the day of the week when the Spirit came in that extraordinary manner upon him as to make so particular a record of it had he not known it to have been a matter of weight and moment to commend it hereby unto Christians or a day intended by God to be observed by them and on which he purposed to make richer discoveries of himself unto those that should now attend on him as it seems John in special manner did than on other dayes Much more might be argued and hath been argued by others to prove the day of the Jewish Sabbath exauthorized and discharged by God upon the Resurrection of Christ And that the day hereof was substituted by his will and appointment made known unto his Son Jesus Christ and by him unto the Apostles and by them unto the Churches in it's stead some express themselves in the point thus As Christ ordain'd the Supper in stead of the Pascal Lamb so hath he appointed the first day of the week in place of the last Quest 12. But how can the Fourth Commandement be termed Moral or be numbred amongst the Commandements that are such if the day therein required to be kept holy be of another nature and such to the observation whereof men are not perpetually obliged but only for a time Answ The services or things enjoyned in the Commandement being Moral and such which are indispensably and for ever binding though applyed by the Commandement unto a day which is in it self alterable upon occasion yet may the Commandement in respect thereof be truly and properly enough called Moral yea though the said day be actually and de facto altered The command of God requiring of men a cessation from bodily labours and worldly imployments one day in seven or every seventh day that they may be at liberty both in body and mind to attend upon the worship of God and great concernments of their souls is naturally moral and expressive of that righteousness of God which is unchangeable or of one particular strain or ray of it Nor is the day nominated and appointed by the Commandement properly ceremonial or of like consideration with other dayes of Feastival Solemnities appointed by the Levitical Law because it is not properly
or upon such terms abrogated as they are as viz. without any other to succeed them in their respective services but is only exchanged by him that was and still is the Lord of it having another day of a friendly and rich sympathy with it a day of rest and refreshing unto God as it also was only more worthy and honourable given unto it to succeed in it's stead Besides neither is the day we speak of wholly or in respect of every thing found in it exchanged it hath somewhat of a Moral consideration in respect of which it may be said still to retain its authority and binding Power and to exercise them in its Successour For it is not meerly or simply a day or a space of time containing either 12 or 24 hours but a SEVENTH day or such a space of time which never begins or returns untill six times as much as it self hath passed by and gone before and then continues but its own proportion or period and so gives place again and waiteth untill six dayes more of equal duration respectively with it self be fulfilled and then returneth of course Now such a Seventh day as this is an equitable or reasonable proportion of time and may accordingly be estimated by the light of Nature For men ordinarily yea and labouring beasts also to rest from their labour and toyl and for men upon this opportunity to exercise themselves in duties of Religion in acquainting themselves with God and with the manner of his true worship and service that knowing these things and practising accordingly they may be found meet to be saved and made eternally happy by him That this proportion of time a seventh day is most competent for the occasions and ends now mentioned is not a mystery or secret above the reach of nature hath been already hinted and might be sufficiently proved by many sayings yet extant in the writings of such men who have been the sons of no higher an inspiration but that this hath been done to all reasonable satisfaction by many other So that there is ground large enough on which to judge and conclude the Fourth Commandement to be Moral although the day therein specified be exchanged for another Quest 13. But when God hath in plain and express words injoyned the solemn observation of a particular day is it meet or safe for men to Substitute or Obse ve another day instead thereof without a Warrant or Command from God in like plainness and expressness of words so to do Answ We have a Warrant and Command from God in equall plainness and expressness of words to hearken unto and to obey his Son Jesus Christ in all things that he should teach or say unto us Matth. 17 5. Luke 9.35 compared with Acts 3.22 23. And Christ hath taught and said unto us as plainly that they which hear his Apostles hear him as on the other hand he that despiseth them despiseth him Luke 10.16 yea and God himself that sent him Again the Apostles plainly require of us to follow them even as they follow Christ 1 Cor. 4.16 and 10.1 2 Thes 3.17 Now it hath been lately shewed and proved First that Christ himself observed the first day of the week the day of his Resurrection Secondly that his Apostles likewise observed it and the Churches by order and direction from them See the Answer to the Eleventh Question of this Chapter Besides God pouring out of his Spirit upon all flesh more plentifully under the Gospel then He judged meet to do under the Law and vouchsafing much more large and clear discoveries of himself which are proper means to make men Spiritual I mean able quick and ready to apprehend conceive and discern his mind and will though but overtur'd and intimated unto them expecteth accordingly more ingenuity from them and that things agreeable unto his Will and Pleasure should of themselves still be so near at hand unto them that they shall not need any Grammatical demonstrations or enforcements from the Letter to convince them but that they should take the impression of such things even from Promises that are but of a Collateral and somewhat remote Affinity with them It is a true and worthy saying of Musculus to this point (a) Animus verè pius voluntatique Dei obsequens non solum ea praestat quae expressè per verbum Dei voluntatem Dei manifestant sed etaim quaecunque ex verbo Dei colliguatur Musc in Mat. 7.21 Quemadmodum boni servi est non solùm verbis heri sui expressis sed nutibus illius obsequi A Mind truly pious and obsequious to the Will of God will not onely perform and do those things which are manifest by the express Word of God to be the Will of God but even those things also which may upon any reasonable tearms be gathered from the Word of God As it is the property of a good servant not onely to obey the express words of his Master but even such signs of his Will which he either makes by the cast of his eye or moving of his head And long before him Bernard writing to persons Religiously devoted according to the manner of those times telleth them (b) Non est vestrum circà communia languere praecepta neque solùm attendere quid praecipiat Deus sed quid velit Bernard Ad fratres de monte c. That it was not for them to languish away in the practice of ordinary or common Duties nor only to attend or mind what God commandeth meaning directly and in plainness of words but what he willeth that is whatsoever may be made out from the Scriptures to be pleasing to him Yea the Apostle John himself clearly distinguisheth between keeping the Commandments of God that is the express and broad-faced Commandments of God and doing the things that are pleasing in his sight 1 John 3.22 So that those significations or intimations of the Will of God for the change of the last day of the week into the first which have been mentioned were they by many degrees less Argumentative that way then we have found them to be were yet sufficient to over-rule the Judgements and Consciences of persons Spiritually minded and obsequiously devoted to the service of God into a submission unto his Will in that case Quest 14. How is the Decalogue to be divided Or is there any ground in Scripture for the Common distribution of the ten words thereof into two Tables Answ That these Ten Words were written by God himself in two Tables of stone and this twice over or at two several times the two first written having been broken by Moses in his zealous indignation against the Idolatry of the people Exod. 32.19 is evident from the Scriptures Exod. 24.12 Exod. 32.15 16. Deut. 5.22 and 10.1 2. Onely here is nothing affirmed either concerning the number or the particulars of the words written in the one Table or the other It is most like that