A
short
and
plaine
Table
orderlie
disposing
the
Principles
of
Religion
,
and
first
of
the
first
Table
of
the
Lawe
,
whereby
we
may
examine
our selues
.
ALl
being
lost
in
Adam
by
our
nature
corrupted
,
and
much
more
by
the
fruites
thereof
,
they
who
shal
be
saued
,
must
bee
restored
by
beinge
one
with
Christ
,
and
so
with
God
,
Rom.
3.
ver.
9.
to
20.
Rom.
5.
14.
Ephe.
2.
ver.
3.
Rom.
5.
12.
14.
&
6.
21.
23.
1.
Iohn
.
1.
3.
To
obtaine
Christ
2
meanes
are
ordained
.
the
-
Lawe
preached
,
2.
Cor.
3.
5.
6.
-
&
Gospell
preached
,
2.
Cor.
3.
5.
6.
By
these
two
Instrumentes
the
holy
Ghost
worketh
two
things
necessarie
to
be
in
vs
for
the
obtayning
of
Christ
.
2.
Cor.
3.
6.
7.
Rom.
8.
15.
8.
&c.
By
the
first
,
a
true
knowledge
and
feeling
of
sinne
,
&
the
punishment
due
to
the
same
,
whiche
maketh
vs
seeke
Christe
,
Rom.
7.
5.
to
the
15.
Mat.
5.
6.
Gal.
3.
19.
to
the
25.
Mat.
9.
12.
13.
By
the
second
,
a
true
knowledge
and
feeling
of
grace
,
with
power
by
faith
to
receyue
Christ
.
Ephe.
3.
8.
to
the
end
,
and
4.
11.
to
17.
Rom.
10.
14.
15.
16.
Gal.
3.
26.
to
the
ende
.
The
Lawe
is
a
doctrine
giuen
of
God
,
commaunding
to
the
whole
man
,
perfect
obedience
,
in
doing
those
things
onlie
which
in
the
Lawe
are
commaunded
,
and
fleeing
those
only
which
there
are
forbidden
.
Deut.
5.
28.
Rom.
10.
5.
soule
and
body
,
&c.
Deut.
26.
16.
&
30.
2.
Deu.
6.
24.
25.
and
28.
5.
Deut.
12.
32.
Num.
15
39.
Eccle.
12.
15.
Deut.
12.
28.
2
Giuen
)
And
therfore
euery
thing
taught
out
of
the
Lawe
rightlie
interpreted
,
is
to
be
receyued
,
Rom.
7.
7.
2
Commaunding
to
doo
)
One
difference
betweene
the
Lawe
and
the
Gospell
,
which
to
apprehende
Christ
,
and
so
iustification
,
&c.
asketh
but
beliefe
,
Rom.
10.
15.
Galat.
3.
10.
11.
12.
3
Wholeman
)
Therefore
in
the
commaundementes
,
not
the
body
onely
,
but
the
iudgement
,
will
,
and
affections
,
in
the
soule
must
be
taught
what
to
doe
,
and
leaue
vndone
.
4
Perfect
obedience
.
)
A
seconde
difference
of
the
Law
and
Gospell
is
gathered
:
for
the
Gospell
asketh
but
a
true
faith
,
not
perfect
,
Marke
9.
24.
1.
Thes.
3.
10.
Also
by
this
,
not
onely
the
thing
,
but
the
necessarie
meanes
to
the
things
is
commaunded
and
forbidden
,
Prouerb
.
31.
5.
and
8.
5
Commaunded
forbidden
)
So
that
euerie
precept
doeth
not
onely
commaunde
the
good
,
or
forbid
the
euill
,
but
both
,
Mat.
22.
That
the
firste
worke
may
better
bee
wrought
,
the
Lawe
hath
two
properties
,
Deut.
28.
3.
15.
Curse
or
punishment
,
whiche
is
the
firste
,
which
punisheth
the
least
offence
with
the
wrath
of
God
to
be
felt
for
euer
sin
soule
&
body
,
called
death
,
Gal.
3.
10.
Rom.
6.
23.
&
5.
12.
13.
Deut.
27.
26.
Gene.
2.
17.
Blessing
or
rewarde
,
which
is
the
seconde
,
giuing
to
the
perfect
obedience
of
all
,
the
fauour
of
God
to
be
felt
with
all
blessing
in
soule
and
body
for
euer
,
called
life
,
Deut.
6.
24.
25.
Leuit.
18.
5.
Deut.
30.
19.
20.
Thus
much
of
the
Lawe
,
with
the
properties
and
vse
of
it
.
Nowe
followeth
the
interpretation
of
it
,
where
is
declared
what
is
commaunded
and
forbidden
.
In
the
interpretation
of
the
Lawe
,
must
be
seene
what
is
commaunded
and
forbidden
,
Prou.
2.
9.
-
Generally
Iointly
in
the
whole
body
of
the
law
ioyned
togither
,
and
in
the
generall
,
diuision
of
the
Lawe
of
God
.
-
Specially
what
is
in
euery
particular
commandement
.
In
the
whole
body
of
the
Lawe
iointly
considered
,
two
thinges
are
commaunded
:
-
Knowledge
1.
Col.
10.
-
and
Practise
,
1.
Col.
10.
Concerning
the
first
,
is
commanded
the
true
knowledge
of
good
and
euill
,
which
is
for
the
age
of
euery
man
.
Col.
1.
9.
10.
Phil.
1.
9.
Heb.
5.
14.
Luke
2.
52.
To
desire
it
,
delight
in
it
,
loue
it
,
Pro.
2.
3.
4.
&
4.
10.
Pro.
2.
10.
Psa.
119.
24.
Cōrarie
is
forbidden
generall
ignorance
of
good
and
euill
.
Hos.
4.
6.
Ephe.
4.
17.
To
loue
it
,
desire
it
,
delight
in
it
.
Prou.
1.
22.
Practise
is
the
following
or
flying
of
the
thing
known
to
be
commanded
or
forbidden
▪
it
hath
-
Inwarde
feeling
.
Phil.
1.
9.
&
2.
13
-
Outward
workes
.
Ephe.
5.
10.
By
feeling
of
the
heart
we
choose
,
loue
,
desire
,
delight
,
are
zealous
in
the
good
thing
it selfe
,
that
it
may
be
done
,
to
refuse
,
hate
,
abhorre
,
and
are
zealous
against
the
knowne
euil
.
Amos.
5.
14.
Phil.
1.
9.
1.
Thes.
21.
Amongst
these
,
zeale
is
an
earnest
affection
of
the
minde
,
whereby
we
doe
followe
the
good
,
or
flee
the
euill
,
so
much
as
wee
are
vehementlie
grieued
with
that
which
hindereth
it
,
2.
Cor.
7.
11.
Mat.
3.
7.
1.
King
.
19.
10.
Act.
18.
25.
Num.
25.
13.
Here
is
forbidden
the
contrarie
,
as
no
feeling
.
Ephe.
4.
17.
Zeph.
1.
12.
In
zeale
forbidden
,
wante
of
true
zeale
.
Apoca.
3.
15.
Zeale
for
euill
.
Mat.
10.
21.
Zeale
for
good
beyonde
knowledge
.
Luke
9.
53.
In
feeling
,
the
affections
must
bee
so
ordered
,
as
that
they
may
bee
equally
more
slacke
or
stronge
,
as
the
good
or
euill
shall
be
greater
or
lesser
.
The
order
of
the
Lawe
confirmeth
this
,
when
God
is
prouided
for
first
,
than
man
:
first
particular
boundes
,
them
generall
.
Hee
that
loueth
Father
and
Mother
more
then
me
.
Mat.
10.
37.
So
we
must
desire
more
the
presence
of
God
in
the
life
to
come
,
than
his
fauour
in
this
life
.
1.
Corint
.
17.
And
loue
and
reuerence
more
the
teaching
Elders
than
gouerning
onely
.
1.
Tim.
5.
17.
&c.
For
the
better
doing
of
this
is
required
-
Perfection
Mat.
12.
37.
and
37.
vers
5.
-
&
Sobrietie
.
Mat.
12.
37.
and
37.
vers
5.
Perfection
is
,
when
the
affections
in
dooing
are
both
strong
enough
,
and
also
sincere
or
vpright
.
1.
Chro.
29.
9.
Strength
is
,
when
according
as
the
good
or
euill
is
,
there
lacketh
no
earnestnes
of
affection
.
Deut
6.
5.
Mat.
22.
37.
Here
is
forbidden
the
least
remission
or
weaknes
.
Reuel.
2.
4.
Vprightnes
is
,
when
the
affection
loueth
,
desireth
,
&c.
In
a
single
heart
,
onely
because
GOD
commaundeth
,
and
for
that
ende
[
*
](A00634-e960-b)
*
Which
he
commandeth
generally
to
all
thinges
,
the
settinge
forth
of
his
glory
.
1.
Co.
10.
32.
and
Chap.
6.
20.
this
is
called
simplicitie
,
trueth
,
a
single
hearte
,
Deut.
18.
13.
Iohn
1.
47.
Ephe.
6.
14.
and
6.
6.
1.
Chron.
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.
and
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.
con.
-
the
true
maner
of
vsing
them
.
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
:
F●r
if
it
were
a
precept
,
it
should
redounde
,
seeing
the
contrarie
being
forbidden
in
that
which
followeth
this
,
is
commaunded
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
creation
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
of
power
,
goodnes
,
iustice
,
&c.
the
distinction
of
three
persons
in
one
Godhead
,
the
actions
or
workes
of
God
,
his
constant
decree
from
before
all
time
of
all
things
,
his
wise
and
perfect
execution
of
the
same
in
the
creation
&
the
gouerning
of
the
world
,
Iere.
24.
7.
Ephe.
4.
13.
Iohn
4.
24.
Iam.
1.
17.
Esay
.
33.
13.
Iohn
1.
chap.
ver.
8.
9.
Dan.
4.
21.
Rom.
11.
36.
In
this
we
should
delight
and
growe
as
the
chiefest
knoweledge
,
Iete
.
9.
23.
24.
Here
is
forbidde
,
firste
Atheisme
,
to
perswade
our
heart
there
is
no
such
true
God
in
heauen
,
Psal.
14.
1.
Exo.
5.
2.
Mockers
of
him
and
his
workes
,
2.
Pet.
3.
4
,
5
,
&c.
3.
Those
that
oppone
them selues
to
the
true
knowledge
of
God
,
Matt.
12.
21.
Actes
6.
Not
to
acknoweledge
the
loue
,
grace
,
power
,
&c.
of
God
,
Mal.
1.
2.
Psal.
82.
6.
To
denie
his
Iustice
,
Mal.
3.
13.
There
forgiuenes
of
this
sinne
was
bought
by
the
slaunder
of
ignorance
and
blasphemie
layde
on
Christe
,
and
the
anguishe
of
his
soule
,
whiche
he
felt
for
our
erroures
laid
on
him
:
by
which
also
we
die
vnto
this
sinne
,
and
rayse
this
part
of
obedience
,
Eph.
4.
13.
After
this
true
acknowledging
of
the
Lorde
out
of
his
worde
,
must
proceed
:
first
a
sure
confidence
in
the
Lorde
,
with
the
fruites
of
the
same
,
Psal.
100.
3.
Then
the
other
affections
of
loue
,
reuerence
,
feare
of
the
Lorde
:
Also
a
sure
confidence
in
the
Lord
,
is
from
the
assurance
of
his
fauour
,
to
be
assured
from
him
onely
for
continual
defence
,
deliuerance
,
and
succour
in
soule
and
body
,
Psal.
27.
1.
3.
and
3.
7.
9.
Prou.
14.
26.
From
this
confidence
springes
trust
or
hope
,
whiche
is
to
waite
and
looke
for
the
helpe
,
which
in
confidence
wee
assure
our selues
of
from
the
Lord
,
Psal.
33.
18.
19.
20.
21.
Yea
although
meanes
be
wanting
,
wee
giue
glorie
vnto
God
,
Rom.
4.
20.
2.
Kings
,
6.
16.
From
hence
commeth
it
,
that
we
feare
not
in
greatest
daungers
,
Kin.
6.
16.
Psal.
3.
7.
and
27.
3.
That
in
the
time
of
affliction
,
we
are
patient
,
Prou.
20.
22.
Hebr.
10.
33.
Without
all
murmuring
to
holde
our
peace
,
Psal.
39.
10.
Receyuing
them
as
from
a
father
,
Iob.
1.
verse
21.
Psal.
89.
39.
49.
Reioycing
in
them
assuredly
,
Iam.
1.
2.
Hence
also
in
euery
condition
of
lyfe
to
glory
and
reioyce
vnspeakeably
,
Psal.
13.
6.
and
16.
7.
8.
9.
Ioel
2.
23.
Zepha
.
3.
14.
Here
is
forbidden
first
the
want
of
these
,
and
the
contrarie
,
as
to
wauer
or
doubt
,
Psal.
13.
1.
3.
&
88.
15.
To
leaue
our
hope
,
Heb.
10.
39.
To
dispaire
,
Gen.
8.
13.
Impatience
,
Ierem.
20.
14.
18.
To
haue
trust
in
ordinarie
meanes
;
and
to
make
fleshe
our
arme
,
is
forbidden
,
Iere.
17.
5.
6.
7
&c.
To
glorie
in
these
,
and
bee
proude
of
them
,
Deut.
8.
17.
2.
Chron.
16.
1.
Ierem.
49.
3.
16.
&
2.
13.
Ezech.
28.
2.
3.
Esaie
30.
12.
Diffidence
in
binding
God
to
means
Gen.
16.
2.
Num.
14.
3.
2.
King
.
7.
2.
Luke
1.
To
feare
for
the
signes
of
heauen
,
Iere.
10.
2
To
cleaue
too
much
to
the
holinesse
of
places
and
persons
distinct
,
Ierem.
7.
49.
1.
Kin.
12.
18.
To
hope
in
Astronomers
,
Interpreters
of
Dreames
,
Witches
,
&c.
Dan.
2.
2.
In
Southsayers
,
&c.
Leuit.
20
,
6.
7.
Planet
gasers
,
&c.
Deu.
78.
verz
11.
To
vse
euil
meanes
to
doo
good
,
1.
Kings
12.
25.
26.
Rom.
3.
4.
Out
of
this
confidence
farther
proceedeth
a
continuall
carefulnes
,
that
in
all
our
wayes
,
that
is
,
thoughtes
,
wordes
&
deedes
,
&c.
we
see
his
will
,
and
approoue
it
,
and
so
for
that
cause
looke
for
hiis
blssing
and
direction
,
Prou.
3.
6
,
and
16
,
3.
Gen.
5.
22
and
17
,
1.
and
48.
15.
Psal.
146.
9.
Numb
,
15.
39
Here
is
forbidden
to
walke
according
to
our
owne
iudgement
and
wisedome
,
Num.
15.
39.
Gene.
11.
4.
Also
a
distrustfull
care
,
Math.
6.
25.
Luke
12.
26.
To
this
last
of
all
is
adioyned
humilitie
,
when
emptying
our selues
of
all
,
we
giue
God
the
whole
glorie
of
all
good
thinges
,
which
are
in
vs
,
Gene.
18.
27.
1.
Pet.
5.
5.
Esai
40.
3
,
4.
Forbid
loue
of
our
honour
,
Mat.
18.
3.
4.
Vaine
glorie
,
Phil.
2.
3.
Boasting
of
any
thing
in
vs
,
1.
Co.
4.
7.
Presumption
,
Zeph.
3.
11.
12.
Hitherto
of
a
sure
confidence
commanded
in
the
lawe
,
with
those
things
which
spring
from
the
same
,
the
affections
commaunded
here
the
vse
whereof
is
perpetuall
,
are
the
true
loue
&
reuerence
of
God
.
The
true
loue
of
God
is
whan
with
all
our
soule
,
strength
.
&c.
we
cleaue
to
the
Lord
aboue
all
,
Matt.
22.
36.
Hence
is
commanded
to
desire
his
presence
more
visible
in
heauen
aboue
all
,
and
reioyce
in
it
aboue
all
,
Psal.
16
,
10.
11.
2.
Co.
5.
8.
Here
is
forbidden
,
the
loue
of
men
,
wyues
,
children
,
or
any
thing
of
this
life
,
to
desire
it
more
then
the
Lorde
and
his
presence
,
Phil.
4.
18.
Iohn
12.
43.
Reuerence
of
God
,
is
when
being
ouerwhelmed
with
the
infinitnes
and
excellencie
of
his
being
,
wisedome
,
strength
,
goodnes
,
mercie
,
iustice
,
puritie
,
&c.
we
are
drawne
to
behaue
our selues
more
shamefastlie
and
vprightly
in
his
presence
,
then
before
the
greatest
maiestie
in
the
worlde
,
Heb.
12
,
28.
By
this
is
forbidden
no
reuerence
,
lesse
reuerence
vnto
the
Lord
,
then
vnto
men
,
as
afore
in
loue
.
The
last
is
the
feare
of
God
:
the
feare
of
God
is
when
our
heartes
are
moued
&
troubled
with
this
aboue
all
,
least
by
offence
wee
should
displease
our
gratious
Father
,
and
so
purchase
his
wrath
and
punishment
proceeding
from
it
,
Phi.
2.
12.
1.
Pe.
1.
11.
and
2.
17.
Heb.
4.
1.
This
feare
differeth
from
the
feare
of
the
wicked
:
Firste
,
in
that
it
proceeding
from
faith
,
hath
alwayes
comfort
with
it
,
and
sure
hope
in
perswasion
of
the
loue
of
God
,
Actes
9.
31.
whiche
the
wicked
haue
not
.
Secondlie
,
this
is
chiefly
,
least
by
our
infirmitie
,
we
should
iustly
displease
our
God
,
where
the
wicked
only
tremble
,
because
of
the
punishment
,
2.
Cor.
7.
1.
Here
is
forbidden
hardnesse
of
hearte
,
&
no
feare
,
to
feare
any
thing
,
as
the
losse
of
lyfe
,
goods
,
friendes
,
displeasure
of
men
,
&c.
equally
or
more
then
the
displeasure
of
the
Lord
,
Mat
,
10.
26.
28.
13.
1.
Phil.
1.
18.
Act.
16.
9.
Apoc.
21.
8.
And
the
vse
of
this
shall
ende
when
all
infirmitie
&
weaknesse
shall
be
taken
away
,
Apoc.
21.
4.
5.
6.
Our
remedie
for
this
our
sinne
,
is
in
the
death
and
righteousnesse
of
Christ
,
who
beinge
condemned
as
proude
,
making
him self
equall
with
God
,
as
louing
him selfe
more
then
God
,
was
founde
meeke
,
humble
,
faithfull
and
reuerent
towardes
his
Father
at
all
times
,
1.
Pet.
2.
22.
25.
yet
so
as
when
wee
receyue
him
thus
our
righteousnes
,
wee
must
receyue
him
our
sanctification
,
that
in
all
these
things
we
may
be
holy
,
1.
Cor.
1.
30.
1.
Pet.
1.
13.
to
the
end
.
Thus
much
of
that
commandement
,
whiche
hath
prescribed
dueties
,
directly
teachinge
to
the
person
of
the
Lorde
.
Now
followeth
that
we
owe
him
,
but
in
the
outwarde
worship
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
consider
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
forbidden
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
contrarie
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
,
them
he
hath
ordained
,
Ioh.
4.
22.
2.
kin.
18.
4.
By
the
contrarie
commanded
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
them
:
so
to
receiue
the
Ministers
as
the
messengers
of
God
,
to
reconcile
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
them
,
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
forbidden
in
the
first
part
,
the
making
of
Images
,
to
liken
God
,
or
to
worship
him
,
whether
grauen
or
painted
,
Rom.
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
addition
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
them
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
,
christianly
according
to
the
custome
of
the
church
,
commanded
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
conuenientlie
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
profession
of
our
repentance
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
,
Rom.
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
man
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
,
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.
Rom.
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
obedience
,
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
affection
,
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
transgression
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
commandement
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
commit
spiritual
whoredom
against
this
commandement
:
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
then
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
commaundement
,
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
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
remembred
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
▪
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
selues
,
or
others
to
bee
more
moued
with
the
feeling
,
of
the
mercie
,
iustice
,
power
,
authority
of
the
lord
in
any
weightie
matter
,
to
be
strengthned
amongst
vs
.
Psal
3.
4.
&
20.
8.
&
118.
12.
1.
Chron.
17.
27.
Acts.
10.
33.
1.
Chron
29.
20.
Luke
1.
28.
Esay
.
12.
2.
2.
Thes.
2.
8.
Gen.
17.
1.
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
confirmed
,
as
Gen.
27.
22.
2.
Sam.
16
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
,
heauen
,
earth
,
afflictions
,
or
snfferings
not
to
giue
the
honour
of
an
oath
vnto
them
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
consideration
,
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
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
affection
which
is
proper
in
the
diligent
consideration
of
them
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
them
,
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
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
,
conferring
,
&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
understanding
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
from
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.
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
whom
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
,
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
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
command
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
from
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
ignorance
,
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
commaundement
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
common
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
commanded
dueties
of
loue
in
relieuinge
,
and
comfortinge
the
needie
,
as
well
bodily
by
our
helpe
,
as
spiritually
by
comfort
and
conference
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
.