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 [Page] 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, [Page] 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, a because he is a spirit, nor of Christ b because pictures & images are teachers of lies, neither those nor any other such shold be suffered in the Church, or at home, c be­cause wee are instructed sufficiently in the Gospell, 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 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 [Page] 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 [Page] 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 a is a professiō of our repentāce by abstinence, b instituted of the Lorde, for c 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, a 2. Sam. 12. 16. 17. Esd. 10. 6. Leui. 23. 23. Iudg. 20. 26. b Leuit. 23. 14. 27. Ioel. 2. 15. Luk. 5. 33. Acts. 13. 2. 3. c Math. 9. 15. Ioel. 2. 12. 17. 1. Sam. 7. 6. [Page] 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 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, [Page] Rulers who haue the care of soules com­mitted to them, Heb. 13. 17. Iames 5. 14. Actes 14. 23. And some of them a to labor also in the worde, b one by teaching, an o­ther by exhorting, c 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. d and to ioyne with the others in the rest of the gouerning 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. Iames 5. 41. d 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 a hath bene zealous in the obedience of the partes of this lawe, that in him we may haue perfect obediēce, b yet so, as by his death, we more and more dye vnto these sinnes, and by his [Page] resurrection be made liuely to serue the Lord sincerely according to his will. a Ioh. 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 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 [Page] 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 a but vnprofitable ser­uants, and haue done but our dutie: & as if [Page] 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 b 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? 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 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 [Page] 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. And so by si­militude is applied to the taking of his name with. our­tongue, han­des. or any vse of it. 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 geuin to them, whether drawne from his nature as Iehouah the Lorde, or his pro­perties, iust, holy, mercifull, &c. The God of Abraham, Iacob, &c. Exod. 3, 15. Hence be­cause the Lorde in excellencie is remēbred [Page] in his workes, by likenes they are called his name. Psal. 8. 2. 2. Chro. 6. 32.. Much more his Gospell. Acts. 9. 15. His Sacramentes. Mar. 5. 6. Also true praier is the honouring of his name, & euil the prophaning of the same. Ge. 4. 26. Mal. 1. 11. 12. Therfore here he comprehendeth al these, and forbiddeth to vse vainely, that is, vnreuerently & rashly falsly, or hypocritically, lightly and vnpro­fitably, all which are vttered by the Hebrew word: so that by the contrary here is com­maunded to know, allowe, loue desire, and practise the true vse of GOD his name in all the outward meanes of his worshippe, by being prepared reuerently to take it vp, by bringing the proper affections in the vse of it, and by shooting at that most profitable end, which he hath appointed for euery one Al which we must consider in euery of them seuerally and first in those things, which ha­uing imprinted his name in them, hee hath giuen vs, and those which are directly at­tributed to him, his titles, and workes. His titles according to the double vse of them simply, or in an othe hath double caution set downe in the word. In the simple vse we must be prepared either by premeditation, or els by some occasion going afore, which doeth stirre vp the seuerall affections of the heart in the vse of them. Rom. 9. 5. 1. Tim. 4▪ [Page] 17. 2. Chron. 24. 22. Here is forbidden the vsuall taking vp of the titles of God, not hauing our affection prepared to the reue­rent vse of them: by any of these meanes, the proper affection here must be according to the title and vse of it, as in the example of Zach. 2. Chron. 24 22.. Being lead by the occasion of their vniust & vnmercifull dea­ling with him, had a full perswasion & fee­ling of the sight and iustice of the Lord. & so made vse of that glorious title the Lord to terrifie them, & to bring them to repen­taunce. The vse of his titles must bee eithet to set forth directly the honour of God: his nature, power, mercie, iustice, &c. as Rom. 9. 5. Tit. 2. 13. Or to make profitte vnto men either our a selues, or others b to bee more moued with the feeling, of the c mer­cie, d iustice, e power, f authority of the lord in any weightie matter, to be strengthned amongst vs. a Psal 3. 4. & 20. 8. & 118. 12. 1. Chron. 17. 27. Acts. 10. 33. b c 1. Chron 29. 20. Luke 1. 28. Esay. 12. 2. d 2. Thes. 2. 8. e Gen. 17. 1. f Exo. 3. 15. 1. & 1. 10 Here is forbidden the vse of the name of God, when we haue no such end, as wee do commonly at euery trifle, if but vnawares wee let fall a thing, or when wee vtter some troubled affection, as Gene, 15. 5. Or a fal­shood is cōfirmed, as Gen. 27. 22. 2. Sam. 16 [Page] Or in blasphemy. Leuit, 14. 11. When wee vse the name of God in an oath, according to the excellencie of this dutie, wee must be diligently prepared by earnest & sufficient consideration of the person of the Lorde, to whose iudgement we commit our selues, of the cause & matter where about we sweare with all other circumstances appertaining thereto. Eccle. 5. 2. Gene. 24. 5. Wherto ap­pertained the ceremonie of lifting vp their handes vnto the Lorde, which called them to minde with whom they had in this cau­se to deale. Gene. 14. 22. So somtimes they added or put it steede of the creatures of lyfe, heauē, earth, afflictions, or snfferings not to giue the honour of an oath vnto thē which were abhominable. Deut. 6. 13. Esay. 18. 18. 1. Kings. 8. 31. Heb. 16. 17. But to af­fect their hearts the more with reuerence of him, his glory of power, or mercy, or iustice, which were most sensible in those thinges. 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 vse, so it is abhominable. Hag. 8. 14. Zephan. 1. 5. Here is forbidden all carelesse rushing to othes, without due consideratiō, yea though the causes be iust. Eccle. 9. 4. Iere. 4. 2. The second thing is, with all reuerent behauiour in the action it selfe, to haue a sincere and vpright hart, as [Page] wel in the feare of God to hallow his name, as to helpe the trueth in necessitie: which is called swearing in trueth. Iere. 4. 2. The ende is to make knowne a very weightie trueth, which cannot by any other meanes bee so conueniently knowne, And this is to sweare for a iust cause. Iere. 4. 2. Hebr. 6. 16. Here againe is forbidden rash and com­mon oathes, not taken vp for such a cause. Eccle. 9. 4. Math. 5. 34. False oathes, Periu­rie. Leu. 19. 12. Deu. 5. 11. And thus much of titles. Now followeth of the workes of God. For the workes of God, any speciall preparation, besides that which is not generall, I haue not found. The affectiō which is proper in the diligēt consideration of thē is great reuerence and sweete feeling of the glory of God, which any manner of way is found in them. Psal. 64. 9. 10. & 104. 34. Wee contrariwise either wholly neglect thē, as Esa. 6. 12. or else in lightnes, iesting, &c. in which sort wee speak somtime of wo­men, somtime of holy matrimonie, yea somtime of the ioyes of heauen, & paines of hell, making foolish & vaine playes of these thinges. The vse or ende of all the worke of the Lorde towardes him, to preach and set forth the power and glory of the eternall kingdome of God. Psal. 145. 11. 12. To vs, that wee and our posteritie may better [Page] know, trust, loue, and feare the Lorde, Psal. 78. 7. Deut. 4. 9. But contrariwise, we neuer make any such vse, but harden our hartes against all his workes, both of iustice and mercie, thereby declaringe our palpable blindnes 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 directlie attributed vnto him. Nowe followeth the other in the priuate exercise of his worde in reading, cōferring, &c. We must be prepared in our hartes, by a great reuerence of the most heauenlie, most constant and profitable wisedome of the Lorde for vs, conteined therein, Psalm. 119. 129. By a sure hope to finde vnderstā ­ding in the plaine light of the Lorde, Psal. 119. 130. Pro. 8. 9. By an earnest prayer vn­to the Lord for the true vnderstanding, fee­ling, and practise of the same, proceeding frō a hungry soule after these graces, Psal. 119. 131, &c. Here is condemned our great want in all these things, which come com­monly at all aduenture, without any due consideration of this most holy exercise, in the reading, conferring, &c. it selfe, we must drawe our whole soule to marke, weigh, & attende vpon wholy, which is set foorth by lifting vp our hands vnto the Lawe, to me­ditate in it, by searching and [...]inge, &c. [Page] 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 whō wee must receyue as the Lorde, Rom. 10. 15. 2. Cor. 5. 19. 20. Speaking his worde truely, 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 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 [Page] 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 a open trueth to our iudgement and vnderstanding, to b 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. a Luk. 14. 27. 32. b Rom. 10. 15. and 12. 8. Act. 26. In the action it selfe, wee must with a all attentiuenes so giue our hartes, as we must haue a present b touch & feeling of those things whiche are deliue­red, that c 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, a Psal. 78. 1. b 1. Thes. 2. 13. c Nehe. 8. 8. 10. and 13. Actes 2. 37. The vse afterward is a by repeating, examining by the scrip­ture, and applyinge to bring to practise of life and conuersation. a Thes. 5. 20, Act. 17. 11. a In the preparation is forbidden the great loosenes, and carelesnes of men once to thinke about what they are, b The vnre­uerence & little regarde of the mightie fur­niture [Page] of the Lorde in his seruants, c yea & sometimes the captious, proude, 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 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, examiēth, 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 [Page] 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 cōmand 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 [Page] 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 frō 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 [Page] 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 a his worke, b 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? a b 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 [Page] 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 cō ­maundement 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 cō ­mon 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 [Page] 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 cō ­manded dueties of loue in relieuinge, and comfortinge the needie, as well bodily by our helpe, as spiritually by comfort and cō ­ference 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, [Page] 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 [Page] 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 [Page] 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.

All glorie to the Lord.