Brief Treatise Upon the First Table of the Law, Treatise

Brief Treatise Upon the First Table of the Law · Treatise

A brief Treatiſe vponupon the firſt Table of the Lavve, orderly diſpoſing the principles of Religion, whereby we may examine our ſelues.

Written by Maister DVDLEY FENNER, Miniſter of the Goſpell.

ROM. 7. 7.

I knewe not ſinne, but by the Lawe.

To the Reader.

GEntle Reader, thou hast heare a briefe and plaine expoſition of the firste Table of the Lawe of God. Made by Master Dudley Fenner, for the profite of his own particular charge and ſome other his friendes. The whiche comming to my handes, I thought good to make the profit thereof more generall. And the rather, in that it was the first fruites of his labours, being made by him before the twentieth yeare of his age: Whereby thou mayest ſee with what an excellent ſpirit he was indued, euen in his tender yeares. Accept it therefore as it is men… thee: and if thou reape thereby any profit, giuegive God the glorie.

A ſhort and plaine Table orderlie diſpoſing the Principles of Religion, and first of the first Table of the Lawe, whereby vve may examine our ſelues.

aALl being loſt in Adam by bour nature corrupted, cand much more by the fruites thereof, they who ſhal be ſaued, muſt bee reſtored by beinge done with Chriſt, and ſo with God, aRom. 3. ver. 9. to 20. bRom. 5. 14. Ephe. 2. ver. 3. cRom. 5. 12. 14. & 6. 21. 23. d1. 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 atwo things neceſſarie to be in vsus for the obtayning of Chriſt. a2. Cor. 3. 6. 7. Rom. 8. 15. 8. &c.

By the firſt, aa true knowledge and feeling of ſinne, & the puniſhment due to the ſame, bwhiche maketh vsus ſeeke Chriſte, aRom. 7. 5. to the 15. Mat. 5. 6. bGal. 3. 19. to the 25. Mat. 9. 12. 13.

By the ſecond, aa true knowledge and feeling of grace, bwith power by faith to receyue Chriſt. aEphe. 3. 8. to the end, and 4. 11. to 17. Rom. 10. 14. 15. 16. bGal. 3. 26. to the ende.

The Lawe is a doctrine agiuen of God, bcommaunding cto the whole man, dperfect obedience, in doing thoſe things eonlie which in the Lawe are commaunded, and fleeing thoſe only which there are forbidden. aDeut. 5. 28. bRom. 10. 5. cſoule and body, &c. Deut. 26. 16. & 30. 2. dDeu. 6. 24. 25. and 28. 5. eDeut. 12. 32. Num. 15 39. Eccle. 12. 15. Deut. 12. 28.

2 Giuen) And therfore eueryevery 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 onelyonly, 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 onelyonly 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 onelyonly 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 eueryevery particular cō mandement.

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 eueryevery man. Col. 1. 9. 10. Phil. 1. 9. Heb. 5. 14. Luke 2. 52. To adeſire it, bdelight in it, louelove it, aPro. 2. 3. 4. & 4. 10. bPro. 2. 10. Pſa. 119. 24. Cōrarie is aforbidden generall ignorance of good and euill. aHoſ. 4. 6. Ephe. 4. 17. To louelove it, deſire it, delight in it. Prou. 1. 22.

Practiſe is the following or flying of the thing known to be cōmanded or forbiddē ▪

it hath

Inwarde feeling. Phil. 1. 9. & 2. 13

Outward workes. Ephe. 5. 10.

By feeling of the heart we chooſe, louelove, 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, thē 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 louelove and reuerence more the teaching Elders than gouerning onelyonly. 1. Tim. 5. 17. &c. For the better doing of this

is required

Perfectiō 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, whē 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, onelyonly becauſe GOD commaundeth, and for that ende**Which he cōmandeth generally to all thinges, the ſettinge forth of his glory. 1. Co. 10. 32. and Chap. 6. 20.1 Cor 10:32 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. aas well to take away the guiltineſſe and puniſhment of the ſinne, and to impute freely the obedience and bleſſing: bas to giuegive power to kill the ſinne, and quicken vsus to obedience. a.1. Cor. 5. 21. bRom. 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 vntounto 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 onelyonly are pleaſing vntounto 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 vsus from him. Iohn 17. 1. 34. 5. 6. &c. Heb. 5. 7. 8. And with this grace, the other, to be godly and iuſt, is alwayes giuen. Tit. 2. 13. aud 12. 13. Hence we are taught, that feeling ſome readines vntounto 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 louelove, 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 merciemercy maketh vsus 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 vntounto the Lorde,

which we owe eueryevery day, that are

to his perſon directly. Com. 1.

or to his worſhip.

the partes. 2. cō.

the true maner of vſing thē. 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 cōtrarie being forbidden in that which followeth this, is cōmaunded 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 vsus our ſinne the better, when we ſhall ſee we hauehave broken not a bare precept, but a precept perſwaded by ſuch vnanſwerable reaſons. Alſo that when we riſe by Chriſt, we might not onelyonly 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 creatiō he indued thee with corporall and ſpirituall benefites, and doeth enritch thee vntounto 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 onelyonly: laſtly, that the true fountaine of ſubiection vntounto 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, & vsus, not onelie to bring vsus vntounto Chriſte, but alſo to allure & inſtruct vsus to obedience when Chriſt is receyued. Thus much of the reaſon. Nowe followeth the commaundement: Thou ſhalt hauehave no ſtraunge or other Gods before me. To hauehave 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, louelove, 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 vntounto any but his owne Maieſtie, becauſe he onelyonly is the Lord our God, and by this forbiddinge commaundeth the contrary, that he onelyonly ſhould be acknowledged God, hee alone ſo loued, feared, reuerenced, &c. In this commaundement therefore we are afirſte commaunded the true knowledge of one true God, then the confidence and louelove & feare, &c. whiche is to bee giuen to his perſon. The true knowledge of the true God, is to knowe his bnature ſpirituall, infinite, pure, conſtant, moſt ſimple, &c. chis properties of power, goodnes, iuſtice, &c. d.the diſtinction of three perſons in one Godhead, the actions or workes of God, ehis 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, aIere. 24. 7. Ephe. 4. 13. bIohn 4. 24. Iam. 1. 17. cEſay. 33. 13. dIohn 1. chap. ver. 8. 9. eDan. 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 louelove, 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 vntounto 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 louelove, reuerence, feare of the Lorde: Alſo a ſure confidence in the Lord, is from the aſſurance of his fauour, to be aſſured from him onelyonly 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 giuegive glorie vntounto 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 afflictiō, 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 eueryevery 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 hauehave 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 giuegive God the whole glorie of all good thinges, which are in vsus, Gene. 18. 27. 1. Pet. 5. 5. Eſai 40. 3, 4. Forbid louelove of our honour, Mat. 18. 3. 4. Vaine glorie, Phil. 2. 3. Boaſting of any thing in vsus, 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 louelove & reuerence of God. The true louelove of God is whan with all our ſoule, ſtrēgth. &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 louelove 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, merciemercy, 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 vntounto the Lord, then vntounto men, as afore in louelove. The laſt is the feare of God: the feare of God is when our aheartes are moued & troubled with this aboue all, leaſt by offence wee ſhould bdiſpleaſe our gratious Father, and ſo purchaſe his wrath and puniſhment proceeding from it, aPhi. 2. 12. 1. Pe. 1. 11. and 2. 17. bHeb. 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 perſwaſiō of the louelove of God, Actes 9. 31. whiche the wicked hauehave not. Secondlie, this is chiefly, leaſt by our infirmitie, we ſhould iuſtly diſpleaſe our God, where the wicked only trē ble, 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 hauehave 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, louelove, delight in, deſire, make or vſe beinge made, any inuention of men, eyther to preſent God, or to declare howe hee is affected towardes vsus, or to do any maner of worſhip vntounto 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, louelove, 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, louelove, &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, louelove, &c. only the proper vſe of eueryevery 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 vsus by the goſpel, to forgiue vsus our ſinns by the word, to command vsus 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 vsus ſee what particulars are forbidden, and what commaunded. Firſt wee ſee forbiddē in the firſt part, the making of Images, to liken God, or to worſhip him, whether grauen or painted, Rō. 4. 12. Ezec. 8. 10. Ioh. 5. 21. No Image of God muſt bee made, abecauſe he is a ſpirit, nor of Chriſt bbecauſe pictures & images are teachers of lies, neither thoſe nor any other ſuch ſhold be ſuffered in the Church, or at home, cbecauſe wee are inſtructed ſufficiently in the Goſpell, aExod. 33. 24. Rom. 1. 23. bIer. 10 8. Aba. 2. 18. 19. cGal. 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 vntounto them, 1. Cor. 11. 13. All additiō of miniſteries in the ſeruice of the Lorde, as the papiſtes added prieſtes to ſacrifice, exorciſts to coniure, &c Luke 20. 6. Iohn. 1. 21. 22. 23. Alſo mens traditions & ceremonies brought into the church, not being to edifying, not for comlines, not for order, &c. 1. Cor. 14. & 10. Mat. 15. 8. Secondly, in this commaundement other ſortes of particulars are forbidden, as al meanes, occaſions, or appertenances of Idolatrie, whereby ſome ſhewe, or remembrance or reuerence is kept, Pſal 16. 4. As all mariages, coniunctions, or neare familiaritie with Idolaters, 2. Cor. 6. 14. Deut. 17. 3. 4. 2. Chro. 19. 1. 2. Gen. 24. 3. & 28. 1. & 34. 14. Likewiſe all reliques of Idolatrie, which we muſt pollute and marre, not dooing any ſeruice or honor, no not giuing thē any eſtimation, 2. Cor. 6. & 17. Eſai. 30. 22. 2. Chron. 29. 5. Hitherto of certaine particulars forbidden. Nowe followe ſome commaunded, as the outwarde meanes, which the Lorde hath commaunded in his worde: They are of two ſortes,

eyther

ſuch as the Lorde commandeth vsus to giuegive him for his honor:

or thoſe whiche he giueth vsus to vſe in his ſeruice, Eſai 45. 23.

Of the firſte ſorte, are

ordinarie, which are ſeueral actions of our body, chriſtiāly according to the cuſtome of the church, cōmanded in the worde of God, and orderly and reuerently ordered in his ſeruice.

Speciall, the fruite of the lippes, in

Prayer and Thankſgiuing Heb. 13. 15. Dan. 6. 11. Pſal. 55. 18.

Extraordinary faſting.

Of the actions of the bodie orderly and reuerently vſed, are bowing of our bodies, Eſa. 45. 23. Reuerent attention declared ſometimes by riſing vp, Ge. 49. 33. 1 Chro. 28. 2. Num. 23. 22. 2. Kin. 23. 2. 2. Chron. 34 31. Neh. 8. 6. Alſo lifting vp of the hands & eyes, &c. Pſa. 123. 1. & 141. 2. For euen as a huſband looketh that he alone ſhold hauehave 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 ais a profeſſiō of our repentāce by abſtinence, binſtituted of the Lorde, for cbetter 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, a2. Sam. 12. 16. 17. Eſd. 10. 6. Leui. 23. 23. Iudg. 20. 26. bLeuit. 23. 14. 27. Ioel. 2. 15. Luk. 5. 33. Acts. 13. 2. 3. cMath. 9. 15. Ioel. 2. 12. 17. 1. Sam. 7. 6. And thus much of thoſe which the Lorde in merciemercy and wiſedome receyueth of vsus. Nowe followeth thoſe meanes whiche hee hath giuen vsus, and they are

either attributed vntounto 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 merciemercy 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 hauehave the care of ſoules committed to them, Heb. 13. 17. Iames 5. 14. Actes 14. 23. And ſome of them ato labor alſo in the worde, bone by teaching, an other by exhorting, cſome to attende vntounto maners, watchinge ouer the people to admoniſhe them, to comfort them, to praye with them when they bee in diſtreſſe, &c. dand to ioyne with the others in the reſt of the gouerning of the Church. a1. Tim. 5. 17. 1. Cor. 12. 28. Rom. 12. 8. bEphe. 4. 11 c1. Theſ. 5. 12. 13. 14. Iames 5. 41. d1. 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 ahath bene zealous in the obedience of the partes of this lawe, that in him we may hauehave perfect obediēce, byet ſo, as by his death, we more and more dye vntounto theſe ſinnes, and by his reſurrection be made liuely to ſerue the Lord ſincerely according to his will. aIoh. 2. 14. 15. Mark. 7. 34. Math. 26. 38. & 27. 30. b2. 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 merciemercy. For I the Lord thy God. i Euen then being ioyned vntounto 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 giuegive either in affectiō, or in geſture, countenaunce or any manner of behauiour to others, that which appertaineth to them onelyonly: and by this wee gather the greatneſſe of the ſinnes, eyther of groſſe Idolatrie, or any countenaunce vntounto it.

This Ielouſie he ſetteth further forth by the fruite that the Lord puniſheth ſeuerely this ſin. Viſitinge iniquitie. i puniſhing this ſinne or the tranſgreſſiō of this law in diſſoluing this holy bande: for ſo the generall worde Iniquitie, and euill is taken ſomtimes for ſome ſpeciall great ſinne, as Deut. 17. 2. Pſal. 78. 39. And here it appeareth that it muſt be ſo taken, becauſe it is not a reaſon of the whole lawe, but of this cōmandement only This is further declared by the perſons on whom it falleth. The thrd and fourth generation. which is both becauſe by the fathers ſinne diſanulling the couenaunt by Idolatrie, the child falleth out of the ſame, & continuing in that fall, is puniſhed iuſtly for his owne ſinne, and his fathers both. Mat. 23. 25. And therefore that which is added declareth thoſe which are puniſhed. Thoſe that hate me. That is thoſe that ſecurely cōmit ſpiritual whoredom againſt this cōmandement: and ſo this is nothing contray to that. Ezech. 18. Exerciſing benignitie. This is the ſeconde propertie wherein the Lorde declareth his reward towardes the keeper of this Law, that is, free liberalitie or bountie (for ſo the word ſignifieth) in receiuing them into a couenant of lyfe and bleſſedneſſe, yea & that eternall. Act. 2. 37. Out of this wee learne that as a childe to his father, when wee ſhall do all that is commaunded, wee are abut vnprofitable ſeruants, and hauehave done but our dutie: & as if our father leaue vsus 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 hauehave claymed any thing by fulfilling, becauſe wee did but our dutie, for the merciemercy of creating vsus 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 merciemercy onelyonly, without all deſeruing, when he giueth vsus by bimputation the righteouſnes of his Son, and ſo eternal life: and thē tranſforming vsus vntounto his likenes againe, when we are firſt ſet freely in poſſeſſion of eternall ioy? aLuke. 7. 6. 7. 8. bRom. 6. 15. to the 20. cTit. 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 vsus ſetteth his merciemercy aboue his iuſtice. But hee ſetteth them forth by their fruites that be pertakers of it. That louelove him, and keepe his commandements. By louelove hee noteth that this ſhould bee the fountaine from which the outwarde obedience of this commandement ſhould ſpring, ſo that if that we louelove not, delight not, in the partes of his worſhip, becauſe in trueth we louelove 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 hauehave 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 vsus the ſeueral partes or outward means which we muſt louelove, deſire, &c. in his worſhip, which we giuegive 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 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, louelove 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 eueryevery one Al which we muſt conſider in eueryevery of them ſeuerally and firſt in thoſe things, which hauing imprinted his name in them, hee hath giuen vsus, 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, merciemercy, iuſtice, &c. as Rom. 9. 5. Tit. 2. 13. Or to make profitte vntounto men either our aſelues, or others bto bee more moued with the feeling, of the cmerciemercy, diuſtice, epower, fauthority of the lord in any weightie matter, to be ſtrengthned amongſt vsus. aPſal 3. 4. & 20. 8. & 118. 12. 1. Chron. 17. 27. Acts. 10. 33. bc1. Chron 29. 20. Luke 1. 28. Eſay. 12. 2. d2. Theſ. 2. 8. eGen. 17. 1. fExo. 3. 15. 1. & 1. 10 Here is forbidden the vſe of the name of God, when we hauehave no ſuch end, as wee do commonly at eueryevery 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 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 vntounto 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 giuegive the honour of an oath vntounto 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 hauehave 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 hauehave 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 vsus, that wee and our poſteritie may better know, truſt, louelove, 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 merciemercy, 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 vntounto 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 vsus, 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 vntounto 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 vponupon wholy, which is ſet foorth by lifting vp our hands vntounto the Lawe, to meditate in it, by ſearching and …inge, &c. Pſal. 119. 48. Alſo a bowing down to looke vntounto 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 vntounto 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 eueryevery 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. aOr admoniſſing, or binterpreting, cor cenſuring, a1. Theſ. 5. 12. bDeut. 17. 10. 11. cMat. 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 aopen trueth to our iudgement and vnderſtanding, to bplant 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. aLuk. 14. 27. 32. bRom. 10. 15. and 12. 8. Act. 26. In the action it ſelfe, wee muſt with aall attentiuenes ſo giuegive our hartes, as we muſt hauehave a preſent btouch & feeling of thoſe things whiche are deliuered, that cin 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, aPſal. 78. 1. b1. Theſ. 2. 13. cNehe. 8. 8. 10. and 13. Actes 2. 37. The vſe afterward is aby repeating, examining by the ſcripture, and applyinge to bring to practiſe of life and conuerſation. aTheſ. 5. 20, Act. 17. 11. aIn the preparation is forbidden the great looſenes, and careleſnes of men once to thinke about what they are, bThe vnreuerence & little regarde of the mightie furniture of the Lorde in his ſeruants, cyea & ſometimes the captious, proude, ſtuborne, and malicious purpoſe in hearing, aEccl. 5 1. Exod. 19. 9. b2. Cor. 10. 5. 6. cAct. 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 vponupon our profites, pleaſurs, &c. the great hypocriſie of manie, who taking ſome delight in the thing outwardlie, hauehave 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 giuegive prayſe and thankes vntounto 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 eueryevery day vntounto him.

Nowe followeth that duetie whiche one day in ſeauen muſt be giuen vntounto 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 vntounto 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 eueryevery 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 vntounto 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 vsus 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, hauehave 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 onelyonly 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 hauehave one ſuch day in ſeauen to bee dedicated vntounto the Lord, that ſo we may hauehave 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 vsus doe and ſo liue thereby, driuing vsus vntounto 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 ahis worke, band prayſe God, pray to him, meditate in his creatures of his wiſedome, merciemercy, &c. had neede for that purpoſe, wholy to giuegive him ſelfe ouer more fullie then he did by times in other dayes once in ſeauen dayes: howe much more hauing in vsus ſo much ignorāce, hardnes of heart, &c. that wee might helpe our weaknes, and growe forwarde? abGene. 2. 3. 15. Thirdly, when this was a piece of the image of God in him, that he did not onelyonly thoſe daily duties after mentioned togither with tillinge and keeping the garden, Gene. 2. 15. eueryevery day, but was further able one whole daye in ſoule and body to giuegive 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 hauehave this peculiar cō maundement to humble vsus, and in this poynt to driue vsus vntounto Chriſt, afterward alſo be a rule and ſquare vntounto vsus 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 vntounto 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 vsus, 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 vsus varietie of profitable exerciſes to bee occupied in, and to recreate vsus 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 onelyonly 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 louelove 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 merciemercy 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 vsus 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 hauehave 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 vntounto this ſinne, and riſe vntounto this part of obedience.

Nowe followeth the reaſon whereby he doeth both make plaine the obedience, and allure vsus vntounto 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 vntounto the Lorde, Here, as in that afore, are the papiſtes confuted, who ordayned Saboths to Saintes and Angels, a worſhip due to the Lorde onelyonly, 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 eueryevery 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 vsus and moue vsus, who contende to come neere the excellent. ſo Chriſte gaue an example for vsus 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 vnderunder 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.

End of the text · Dudley Fenner, Brief Treatise Upon the First Table of the Law (1588)