Godly and Learned Treatises, Treatise 4
A SHORT AND PLAINE TABLE, orderly diſpoſing the Principles of Religion, and firſt, of the firſt Table of the Law, wherby we may examine our ſelues.
aRom. 3. ver. 9. to the 20.AL being loſt in Adam, by bRom 5.14. Ephe. 2.3.our nature corrupted, cRom. 5.12.14. & 6.21.23.and much more by the fruites thereof, they who ſhal be ſaved, muſt bee reſtored, by being d1. Ioh. 1.3.one with Chriſt, & ſo with God.
To obtaine Chriſt, two meanes are ordained.
The
Law and
Goſpell
preached, 2. Cor. 3.5.6. By theſe two inſtruments, the holy Ghoſt worketh a2. Cor. 3.6.7. Rom. 8.15 8. &c.two things neceſſarie to be in vsus, for the obtaining of Chriſt.
By the firſt, aRom. 7.5. to the 15. Mat. 5.6.a true knowledge & feeling of ſinne, & the puniſhmēt due to the ſame, bGal. 3.19. to the 25. Mat. 9.12.13.which maketh vsus ſeeke Chriſt.
By the ſecond, aEph. 3.8. to the end, and 4.11. to 17. Rom. 10.14.15.16.a true knowledge and feeling of grace, bGal, 3.26. to the end.with power by faith to receiue Chriſt
The Law is a doctrine aDeut. 5.28.given of God, bRom. 10.5.commanding cſoule & body, &c. Deut. 26.16. & 30.2.to the whole man, dDeu. 6.24.25. & 28.5.perfect obedience, in doing thoſe things eDeut. 12.32. Num. 15.39. Eccle. 12.15. Deut. 12.28.only, which in the Law are commāded, & flying thoſe only, which there are forbidden.
1 Geuen] And therfore euerie thing taught out of the Law, rightly interpreted, is to be received, Rom. 7.7.
2 Commanding to doe] One difference between the Law and the Goſpell, which to apprehend Chriſt, and ſo juſtification, &c. asketh but beleefe. Rom. 10.15. Galat. 3.10.11.12.
3 Whole man] Therfore in the cōmandements not the body onlie, but the judgment, wil, and affections, in the ſoule, muſt be taught what to doe, and leaue vndone.
4 Perfect obedience] A ſecond difference of the Law & Goſpell is gathered: for the Goſpell aſketh but a true faith, not perfect. Mark. 9.24. 1. Theſ. 3.10. Alſo by this, not only the thing, but the neceſſarie meanes to the thing is commanded and forbiden. Pro. 31.5. & 8.
5 Commanded, forbidden] So that every precept doth not only commaund the good, or forbid the evill, but both. Mat. 22.
That the firſt worke may better be wrought, the Law hath two properties. Deu. 28.3.15.
Curſe or puniſhment, which is the firſt, which puniſheth the leaſt offence with the wrath of God, to be felt for ever in ſoule and body; called death. Galat. 3.10. Rom. 6.23. & 5.12.13. Deut. 27.26. Gene. 2.17.
Bleſſing, or reward, which is the ſecond, giving to the perfect obedience of all, the favour of God to be felt with all bleſsing in ſoule & body for euer; called life. Deut. 6.24.25. Levit. 18.5. Deut. 30.19.20.
Thus much of the Lawe, with the properties and vſe of it. Now followeth the interpretation of it: where is declared what is commanded & forbiden.
In the interpretation of the Law, muſt be ſeen what is commanded & forbidden. Pro. 2.9.
Generally,
Iointly in the whol body of the law ioyned togither, & in the generall diuiſion of the Lawe of God.
Specially, what is in every particular commā dement.
In the whole body of the Law jointly conſidered, two things are commanded: Knowledg and practiſe. Col. 1.10.
Concerning the firſt, is commanded the true knowledg of good & evil, which is for the age of everie man. Col. 1.9.10. Phil. 1.9. Heb. 5.14. Luke. 2.52. To aPro. 2.3.4. & 4.10.deſire it, bPro. 2.10. Pſa. 119.24.delight in it, louelove it, Contrarie, is forbidden generall ignorance of good and evill. Hoſ. 4.6. Ephe. 4.17. To louelove it, deſire it, delight in it. Pro. 1.22.
Practiſe is the following or flying of the thing known to be commanded or forbidden.
It hath,
Inward feeling. Phil. 1.9. & 2.13.
Outward works. 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, & are zealous againſt the known evil. Amos. 5.14 Phil. 1, 9. 1. Theſſ. 2.1. Amongſt theſe, zeale is an earneſt affection of the mind, whereby we doe follow the good, or flee the evil, ſo much as we are vehemently grieved 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, want of true zeale. Apoc. 3 15. Zeale for evil. Mat. 10, 21. Zeale for good beyond knowledge. Luke. 9, 53.
In feeling, the affections muſt be ſo ordered, as that they may bee equally more ſlacke or ſtrong, as the good or evill ſhall be greater or leſſer. The order of the Law confirmeth this, when God is provided for firſt, then man: firſt, particular boundes, then generall. He that loveth father and mother more than me. Mat. 10 37. So wee muſt deſire more the preſence of God in the life to come, than his favour in this life. 1. Cor. 1, 7. And louelove, and reverence more the teaching Elders, than governing onelyonly. 1. Tim. 5.17. &c. For the better doing of this, is required
Pefection,
Sobrietie.
Mat. 12, 37. & 27.5
Perfection is, whē the afections in doing, are both ſtrong ynogh, and alſo ſyncere or vpright. 1. Chro. 29, 9. Strength is, when according as the good or evill is, there lacketh no earneſtneſſe of affection. Deut. 6, 5. Mat. 22, 37. Here is forbidden the leaſt remiſsion or weaknes. Rev. 2, 4. Vprightneſſe is, when the affection loveth, deſireth, &c. In a ſingle hart, only becauſe God commandeth, and for that end, VVhichWhich he commandeth generally to all things, the ſettinge foorth of his glorie. 1. Cor. 10.32. & 6.20.this is called ſimplicitie, trueth, a ſingle heart, Deut. 18, 13 Ioh. 1, 17. Ephe. 6.14. & 6, 6, 1. Chro. 29, 5. Forbidden hypocriſie, vain glorie, &c. Mat. 6, 5. 1. Cor. 13, 3. Phil. 1, 16, & 2, 3.
Sobrietie in affection, is to holde them in, ſo that they paſſe not meaſure. 2. Tim. 1, 6. Tit. 1, 8 Thus much of feeling.
The ſecond thing in practiſe, is the outward worke, when from the inwarde feeling, the members of the bodie execute. Rom. 6, 12, 13. Rom. 12, 1. The want of this forbidden. Iam. 1 26. To all this is commanded, Perſeverance & watchfulneſſe. Ephe. 6, 10.
Peſeverance is, alwaies to continue and goe forward in doing good, and flying evill. Ezech. 18, 25. Coloſſ. 1, 10. To this is contrarie, a ſtay, or going backward. Gal. 5.
Watchfulnes is a cōtinual care with our ſelues, that we be readily prepared as we ought, to practiſe good, & reſiſt evil, which is ſet forth, Eph. 6, 10, 18. 1. Cor. 16, 13. 1. Theſ. 5, 6. Mark. 13, 35 In this is forbidden no continuāce, no care, to litle, too ſlack, &c. Gen. 3. Eue. David 2. Sam. 11.1.2.3. 1. Theſſ. 5.3.6.
The remedie of our ſinnes in theſe, is Chriſt his death; with his knowledge. Luk. 2.52. With his feeling, Ioh. 4.34. With his zeale. Ioh. 2.17. His continuance in obedience throughout his life. Ioh. 17.4. His watchfulnes. Mat. 4.4.10. a1. Cor. 5.21,as wel to take away the guiltines and puniſhment of the ſinne, & to impute freely the obedience and bleſsing: bRom. 6.2.3.4. &c.as to giuegive power to kill the ſin, and to quicken vsus to obedience.
Thus much of that which is generally forbidden and cōmanded in the body of the Law. Now followeth what is generally, in the diviſion generall of the Lawe.
The whole Law is devided by the Lord himſelfe into two Tables.
The firſt, doth containe thoſe duties which wee owe directlie in his ſeruice. Deut. 4.13. and Exod. 34.1.2.
The ſecond, which we owe vntounto our brethrē. Mat. 22.36. Rom. 13.8.9.
In this diviſion we are charged two things: Firſt, that to perfect obedience of the Law, we ſhould bring theſe two ſorts of duties ſound & whole, as thoſe which then onelyonly are pleaſing vntounto God, whē they are found together. Mich. 6.7.8. 1. Ioh. 5.2. and 4.20.21. Here then is forbidden, the ſevering of them, as ſome will ſo delight in exerciſe of Religion, as they wil neglect other duties towards men, as Maiſters, Fathers, Magiſtrates, &c. And ſome ſeeke ſo to pleaſe theſe in ſeverall duties, as they neglect too much the other, as reading of the law of God, hearing the word preached, and calling it to minde being heard, &c. Both which are condemned as vngodlie and vnjuſt. Rom. 24.26. Tit. 1.4. The forgiuenes of this ſin is had in Chriſt, who was condemned as a blaſphemer: This righteouſnes is imputed to vsus from him. Ioh. 17.1, 34, 5, 6, &c. Heb. 5, 7, 8. And with this grace, the other, to bee godly & iuſt, is alwaies given. Tit. 2, 13. and 12, 13. Hence we are taught that feeling ſome readines vntounto Godlineſſe, we ſhould turn our ſelues alſo to indevor to work juſtice: and contrary, the ſecond thing commā ded in this diviſion, is, we ſhould prefer louelove, delight, &c. The duties 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. Ioh. 2, 17, 18. This merciemercy maketh vsus come to this dutie. Actes. 4, 18, 19. Here wee muſt often marke, how by ſtealth we ſhall bee drawne to the ouer-loving, over-fearing, &c. of men, and in time reſiſt it. Hitherto, what is commanded and forbidden generallie in the Law. Now followeth the particulars in the firſt Table.
In the firſt Table, are commanded duties vntounto the Lord, either or
Which we owe eueryevery day.
that are,
To his perſon directly, commandement. 1.
The parts. 2. c.
The true maner of vſing thē .3. com.
To his worſhip.
One in ſeven.
In the firſt commandement, Exo. 20, 2, 3. wee muſt cōſider, firſt the reaſon, then the precept. I am the Lord thy God. I take this to bee a reaſon of the next verſe; for if it wer a precept, it ſhuld redound, ſeeing the contrarie being forbiddē in that which followeth; this is cōmāded therby alſo. 2. It is not like the other 3. having reaſons annexed, this the firſt & the chiefeſt ſhulde want. 3. A general authoriſing of the Law went before. We may note the reaſons are added, to ſhew vsus our ſin the better, when we ſhall ſee we hauehave broken not a bare precept, but a precept perſwaded by ſuch aunſwerable reaſons. Alſo that when we riſe by Chriſt, we might not only be taught what to doe, but be allured to it. Thy Lord. This word Iehouah, noteth out his being eternall, infinite, beginning and ending of all thinges. Exod. 3, 14. Revel. 1, 8.
By this it appeareth, this Lawe appertaineth to all, becauſe hee is the Lord of all. Thy God: that is, one which doth vouchſafe thee a particular favour, when in thy creation he indued thee with corporall and ſpirituall benefites, and dooth inriche thee vntounto eternall life. Pſal. 144, 15. Heb. 8, 10. Ezech. 36, 26, 32. Luk. 37, 38. Heb. 11, 16. By this appeareth, that neither we nor the Iewes had promiſes of this life onelyonly: Laſtlie, that the true fountaine of ſubjection vntounto God, is this aſſurance, Hee is our God. Ioſua. 24, 16. Rom. 12, 1. 1. Pet. 2, 1 Which brought. By this we are taught the better to nouriſh the former root of obedience, to cal often to remembrance the particular benefites of God. By this appeareth that the Lawe was giuen to the Iewes, and vsus, not onelyonly to bring vsus vntounto Chriſt, but alſo to allure and inſtruct vsus to obedience when Chriſt is received. Thus much of the reaſon. Nowe followeth the commandement Thou ſhalt hauehave no ſtraunge, or other Gods before me. To hauehave an other God, is to ſet vp another, whom we will acknowledge to be of power, of goodneſſe, juſtice, of ſome excellent nature, and therefore feare, louelove, reverence, hang on him, in all eſtates. Deut. 26, 17 18. As they looke for him to be their God, as aboue, ſo that where this is wanting, either 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 own Majeſtie, becauſe he only is the Lord our God, & by this forbidding cōmandeth the contrary, that he only ſhuld be acknowledged God, he alone ſo loved, feared, &c. In this commandement therefore, we are firſt cōmanded the true knowledge of one true God, then the confidence, & louelove, & feare, &c. which is to be giuen to his perſon. The true knowledge of the true God,aIere. 24.7. Ephe. 4.13. is to knowe his bIoh. 4.24. Iam. 1.17.nature ſpirituall, infinite, pure, conſtant, moſt ſimple, &c. cEſai. 33, 13.his properties of power, goodnes, juſtice, &c. dIohn. 1. chap. ver. 8.9.the diſtinction of three perſons in one Godhead; the actions, or workes of God, eDan. 4.21. Rom. 11.36.his conſtant decree from before all time of all things, his wiſe and perfect execution of the ſame, in the creation and the governing of the world, In this we ſhould delight and growe as the chiefeſt knoweledge; Ier. 9.23.24. Here is forbidden, firſt Atheiſme, to perſwade our heart there is no ſuch true God in heauen, Pſal. 14.1. Exod. 5.2. Mockers of him and his works, 2. Pet. 3.4.5. &c. 3. Thoſe that oppone themſelues to the true knowledg of God. Mat. 12.21. Actes. 6. Not to acknoweledg the louelove, grace, power, &c. of God, Mal. 1.2. pſal. 82.6. To deny his juſtice, Malac. 3.13. The forgiueneſſe of this ſinne, was bought by the ſlaunder of ignorance, and blaſphemie laid on Chriſt, and the anguiſh of his ſoule, which he felt for our errors laid on him; by which alſo we die vntounto this ſinne, and raiſe this part of obedience, Ephe. 4.13. After this true acknoweledging of the Lord out of his word, muſt proceed: firſt a ſure confidence in the Lorde, with the fruites of the ſame, Pſal. 100.3. Then the other affections of louelove, reverence, feare of the Lorde: Alſo a ſure confidence in the Lorde, is from the aſſurance of his favour, to be aſſured from him onlie, for continuall defence, deliverance and ſuccour, in ſoule and bodie, Pſal. 27.1 3. and 3.7.9. Prou. 14.26. From this confidence, ſpringes truſt or hope, which is to waite and looke for the help, 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. 4.10. 2. Kings 6.16. From hence commeth it, that we feare not in greateſt dangers, 2. Kin. 6, 16, Pſa. 3, 7, and 27.3. That in the time of affliction, we are patient, Prou. 20.22, Heb. 10.33. Without all murmuring to holde our peace, Pſal. 39, 10. Receiuing them as from a father, Iob. 1. ver. 21, Pſal. 89, 39, 49, Reioycing in them aſſuredlie, Iam. 1, 2, Hence alſo in every condition of life, to glorie and rejoice vnſpeakablie, 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. and 88.15. To leaue our hope, Heb. 10.39. To diſpair, Gen. 8.13. Impatience. Ierem. 20.14.18. To hauehave truſt in ordinarie meanes, and to make fleſh our arme, is forbidden, Iere. 17.5.6.7. &c. To glorie in theſe, and be proude of them, Deut. 8.17 2. Chron. 16.1. Ierem. 49.3.16. and 2.13. Eze. 28.2.3. Eſai. 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 dreams, Witches, &c. Dan. 2, 2. In Southſaiers, &c. Leu. 19.6.7. Planet gaſers. Deu. 18.11. To vſe evil means to doe good, 1. King. 12, 25, 26. Ro. 3, 4. Out of this cōfidence, farther proceedeth a cōtinual carefulnes, that in al our waies, that is, thoughts, words, and deeds, &c. we ſee his wil, & approoue it, & ſo for that cauſe look for his bleſsing and direction, Pro. 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 own judgement and wiſdome. Numb. 15, 39. Gen. 11.4. Alſo a diſtruſtful care Mat. 6, 25. Luke. 12, 26. To this, laſt of all is adjoyned humilitie, when emptying our ſelues of all, we giuegive God the whole glorie of all good thinges, which are in vsus. Geneſ. 18, 17. 1. Pet. 5, 5. Eſai. 40, 3, 4. Forbid louelove of our honor, Math. 18.3, 4. Vaine glorie. Phil. 2, 3. Boaſting of any thing in vsus, 1. Corinth. 4, 7. Preſumption, Zeph. 3, 11, 12. Hitherto of a ſure confidence commanded in the Law, with thoſe thinges which ſpring from the ſame, the affections commaunded here, the vſe whereof is perpetuall, are the true louelove and reverence of God. The true louelove of God is, when with all our ſoule, ſtrength, &c. we cleaue to the Lord aboue all, Math. 22, 26. Hence is commaunded to deſire his preſence more viſible in heaven aboue all, and rejoice in it aboue all, Pſal. 16, 10, 11, 12. 2. Cor. 5, 8. Here is forbidden the louelove of men, wiues, children, or any thing of this life, to deſire it more than the Lord and his preſence. Phil. 4, 18. Iohn. 12, 43. Reverence of God, is, when being overwhelmed with the infinitenes and excellencie of his being, wiſedome, ſtrength, goodnes, merciemercy, juſtice, purity &c. We are drawne to behaue our ſelues more ſhamefaſtly and vprightly, in his preſence, then before the greateſt majeſty in the world, Heb. 12, 28. By this is forbidden no reverence, leſſe reverence vntounto the Lorde, than vntounto men, as afore in louelove. The laſt is the feare of God: The feare of God is, when our aPhil. 2, 12. 1. Pet. 1 11, and 2, 17.heartes are moued and troubled with this aboue all, leaſt by offence wee ſhoulde bHebr. 4, 1.diſpleaſe our gratious Father, and ſo purchaſe his wrath and puniſhment proceeding from it, This feare differeth from the feare of the wicked: Firſt, in that it proceedeth from faith, hath alwaies comfort with it, & ſure hope in perſwaſion of the louelove of God, Act. 9, 31. which the wicked hauehave not. Secondlie, this is chiefly, leaſt by our infirmity, we ſhould diſpleaſe our God, where the wicked onelie tremble, becauſe of the puniſhment, 2. Cor. 7.1. Here is forbidden hardneſſe of heart, and no feare, to feare any thing, as the loſſe of life, goodes, friendes, diſpleaſure of men, &c. equallie, or more than the diſpleaſure of the Lord. Mat. 10, 26, 28, 13. Phil. 1, 18. Act. 16, 9. Apoc. 21, 8. And the vſe of this ſhal end, when all infirmitie and weaknes ſhall be taken away. Apoc. 21, 4, 5, 6. Our remedie for this our ſin, is in the death and righteouſnes of Chriſt, who being condemned as proud, making himſelfe equall with God, as loving himſelf more than God, was found meek, humble, faithfull, & reverent towardes his father at all times, 1. Pet. 2 22, 25, yet ſo, as when we receiue him thus our righteouſnes, we muſt receiue him, our ſanctification, that in all theſe things we may be holy. 1. Cor. 1.30. 1. Pet. 1.13. to the ende. Thus much of that commandement, which hath preſcribed duties, directlie teaching to the perſon of the Lord.
Now followeth, that we owe him, but in the outwarde worſhipp which he hath commanded. And firſt, of the parts of it in the ſecond, then of the true vſe in the third.
The ſecond Commandement.
In the ſecond comandement, we hauehave firſt, to conſider the precept, then the reaſon: The precept hath two partes, the firſt in the fourth verſ. Exod. 20. Thou ſhalt not make to thy ſelfe anie grauen thing, or Image, or likeneſſe of anie thing in heauen aboue, &c. In which part, by an vſual maner of the Law, a part being put for the whole, as in the 6.7.9. commandements, and that one of the fowleſt, look to note the filthines of the reſt, wee are forbidden generally to acknowledge, louelove, delight in, deſire, make or vſe, being made, any invention of men, eyther to preſent God, or to declare how he is affected towards vsus, or to do any maner of worſhip vntounto him by, and 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 acknowledg, louelove, deſire, delight in, and outwardlie practiſe all thoſe parts of his worſhip, which he in his word hath commaunded, Deut. 12.32. Ioh. 4.22. 2. King. 17.26. In the ſecōd in like maner, is forbidden by one ſort, to acknowledge, louelove, &c. any other vſe, of any ryte or outward meanes vſed in the worſhip or ſervice of God, then he hath ordained. Ioh. 4.22. 2. King. 18.4. By the contrarie, commanded to acknowledg, louelove, &c. only the proper vſe of euerie rite & outward means which the Lord hath ordained: ſo to receiue the Sacrnments, as pledges of our conjunction with Chriſt, the remiſsion of our ſinnes in him, &c. not to make them a ſacrifice for the quicke and the dead, not to bow downe and worſhip them: ſo to receiue the Miniſters as the meſſengers of God, to reconcile vsus by the Goſpel, to forgiue vsus our ſins by the word, to commaund vsus our dutie, &c. But yet as inſtruments. 2. Cor. 5.18. Math. 18.18. And therfore may not worſhip them, ſacrifice to them, &c. Act. 10.16. & 14 13. And this is the true ſenſe of the commaundement.
Now let vsus ſee what particulars are forbidden, and what commanded. Firſt, wee ſee forbidden in the firſt part, the making of Images to liken God, or to worſhip him, whether graven or painted, Rom. 4, 12. Ezech. 8, 10. Ioh. 5 21. No Image of God muſt be made,aExod. 33.24. Rom. 1, 23 becauſe he is a Spirit, nor of Chriſt,bIer. 10, 8. Abac. 2, 18, 19. becauſe pictures & images are teachers of lies, neither thoſe, nor any other ſuch ſhuld be ſuffered in the Church or at home,cGal. 3, 4. 1. Cor. 4, 6 2. Tim. 3, 17. becauſe we are inſtructed ſufficiently in the Goſpell. Forbidden in the 2. part, to worſhip images, to ſet them vp, to gilde them, or any maner of way to ſerue thē. Mat. 4, 10. Apo. 19, 20. Alſo here is forbidden all additions of Sacraments, as the Papiſts made matrimonie, and ſo gaue it a ſign of the wedding ring, al additions vntounto them. 1. Cor. 11, 13. All addition of miniſteries in the ſervice of the Lord: as the Papiſtes added Prieſts to ſacrifice, Exorciſts to conjure, &c. Luk. 20, 6. Iohn. 3, 21, 22, 23. Alſo mens traditions & ceremonies brought into the church, not being to edifying, nor for comlines, nor for order, &c. 1. Cor. 14, 10. Math. 15 8. Secondly, in this commandment other ſorts of particulars are forbidden, as al means, occaſions, or appertenances of Idolatrie, whereby ſome ſhewe, or remembrance or reverence 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, and 28, 1, & 34, 14. Likewiſe all reliques of Idolatry which we muſt pollute and mar, not doing any ſervice or honor, no not giving them any eſtimation, 2. Cor. 6, 17. Eſai. 30, 22. 2. Chron. 29.5, Hitherto of certaine particulars forbidden. Now follow ſome commāded, as the outward means, which the Lord hath commaunded in his word: they are of two ſortes, eyther,
Such as the Lord commādeth vsus to giuegive him for his honour.
Or thoſe which hee giueth vsus to vſe in his ſervice, Eſai. 45, 23.
Of the firſt ſort, are,
Ordinarie, which are ſeveral actions of our bodie, Chriſtianly, according to the cuſtome of the Church, commanded in the word of God, and orderly and reverently ordered in his ſervice.
Speciall, the fruit of the lippes, in
Prayer, and
Thankſgiving
Heb. 13.15. Dan. 6, 11. Pſal. 55, 18.
Extraordinary faſting.
Of the actions of the body orderly and reverētly vſed, are bowing of our bodies, Eſai. 45 23. Reverent attention declared ſometimes by riſing vp. Gen. 49, 33. 1. Chro. 28, 2. Num. 23, 22. 2. King. 23, 2. 2. Chro. 34, 31. Neh. 8, 6. Alſo lifting vp of the hands and eies, &c. Pſal. 123, 1 & 141, 2. For even as a Husband looketh that he alone ſhould not onlie hauehave the heart, but alſo the reverent and loving behauiour of the bodie, 1. Pet. 3, 6. Gen. 26, 6. So the Lord requireth theſe, both as teſtimonies of our ſincerity, as alſo helpes of our infirmitie, when we may conveniently vſe them, and forbiddeth to doe in like manner to any beſides him. The greate careleſnes & negligence in theſe, and the fruite of the lips in praier, and praiſe of the Lorde, is condemned by the example of Salomon, 1. Kin. 8, 22. Dan. 6, 11. And of Chriſt, Mar. 7, 34. Mat. 26, 36. To theſe ſometimes alſo to helpe when our praiers, and confeſsions, and hearinges, &c. muſt be more earneſt and liuely: becauſe our great ſinnes, neceſsities, &c. Then is faſting added, which a2. Sam. 12.16, 17. Eſt. 10, 6. Levit. 23, 23. Iudg. 20, 26.is a profeſsion of our repentance by abſtinence, bLevit. 23, 14, 27. Ioel. 2.15. Luke. 5, 33. Actes. 13, 2 3.inſtituted of the Lorde, for cMat. 9, 15. Ioel. 2, 12, 17. 1. Sam. 7.6.better humbling of our ſelues in prayer, for ſome eſpeciall grace, as is ſette foorth in the booke intituled, The Deſcription of the exerciſe of fasting.
And thus much of thoſe which the Lord in merciemercy and wiſedome receiveth of vsus.
Nowe followeth thoſe meanes which hee hath given vsus, and they are attributed vntounto the Lorde himſelfe directlie, as his titles, to bee vſed, either
Simplie. Rom. 9, 5. 1. Tim. 1, 17.
In an oth. Deut. 6, 13. Ier. 12, 26. Eſa. 18.
Or his works.
Given of him by mā his miniſtery
His word,
Sacraments,
order of the Church
His works are given, not to worſhip them, which is forbidden, Deut. 4, 12. But to ſee and behold, & praiſe in them his wiſdom, goodnes, power, &c. Pſal. 67, 13, & 104, 1, & 107, 42. Pſal. 64, 10, 11. His word he hath givē, that we ſhuld read and meditate in the ſame day and night, to confer of it with our wiues, children, ſervāts, privately at home, Deut. 6, 7. Pſal. 1, 1, & 119, 55. The Sacraments alſo hath hee given, not to be neglected, as moſt excellent pledges of his ſure fauour and merciemercy in Chriſt. Rom. 4, 11, & 6, 3, 4, Eph. 5, 26. 1. Cor. 11, 23. The order of his Church ſet down in his word, Heb. 3, 2. 1. Chro 28.12, 19, & 2. Chro. 29, 25, & 1. Chro. 15, 13. 1. Corint. 9, 8. For ruling of his Church, by his word: Rulers who hauehave the care of ſoules committed to them, Heb. 13, 17. Iames. 5, 14. Act. 14, 23. And ſome of them a1. Tim, 5, 17. 1. Cor. 12, 28. Rom. 12, 8.to labor alſo in the word, bEphe. 4, 11.one by teaching, another by exhorting, c1. Theſ. 5, 12, 13, 14, Iam. 5.41.ſome to attend vntounto maners, watching ouer the people, to admoniſh them, to comfort thē, to pray with them when they be in diſtreſſe, &c d1. Tim. 4.14.15.6, & 21, 18 Mat. 18, 17.to ioine with the others in the reſt of the governing of the Church. Alſo for the better relieving of the poore, diſtributers of the Church reliefe. Act. 6 2, Rom. 12.8. 1. Tim. 3.7, &c. Al which we muſt know, delight in, procure, and everie one according to his owne calling ſet forward; as Pſal. 27 4, & 42, 23. 1. Chro. 13, 1, & 29, 6, 7, 8, 9, &c. 2. Chron. 15, 3, 12, 13, & 29, 30. Hag. 1, 4. & 14. In all theſe thinges commanded & forbidden, we may eaſily feele ſeverall ſinnes and corruptions by due examinatiō of our ſelues, ſeverally in every one: but Chriſt hath by his death ſatisfied for our ſinnes, Rom. 4, 25. and hath bin aIoh. 2, 14, 15. Mark. 7, 34. Mat. 26, 38. & 27, 30.zealous in the obedience of the partes of this law, that in him we may hauehave perfect obediēce, b2. Cor. 6.14. to the 2. verſ. of cap. 7.yet ſo as by his death, we more and more die vntounto theſe ſins, & by his reſurrection be made liuely to ſerue the Lord ſincerely according to his will. Hitherto of the commandement it ſelfe.
Now followeth the reaſon, which is drawen from a double propertie of the Lord: his jelouſie in wrath, and his merciemercy. For I the Lord thy God .i. euen then being joyned vntounto thee by my mercifull covenant, as a husbande to his wife, Chap. 19, 6. A ſtrong God. The firſt title is added to note his great power, to doe what he will, ſo that being perſwaded in the firſt propertie of his readines to puniſh, and in the ſecond of his readines to reward. And firſt, in this of his power we need not to doubt at all, & ſuch vſe wee ſhould make of his titles. Pſal. 2, 12.115.3, 10. Iealous. This is a kind of ſpeach taken from maried folks. Hoſ. 2, 2. Ezec. 16. who cannot abide their wiues ſhould giuegive either in affection or in geſture, countenāce, or any maner of behavior to others, that which appertaineth to thē only: and by this we gather the greatnes of the ſins, either of groſſe idolatry, or any coūtenance vntounto it. This jealoſie he ſetteth further forth by the fruit, that the Lord puniſheth ſeverely this ſin. Ʋiſiting iniquitie .i. puniſhing this ſin, or the tranſgreſsion of this Law, in diſſoluing this holy band: for ſo the generall word iniquitie, and evil is taken, ſometimes for ſome ſpeciall great ſin, as Deut. 17.2. pſa. 78.39. And here it appeareth that it muſt be ſo taken, becauſe it is not a reaſon of the whole Law, but of this commandement onelyonly. This is further declared by the perſons, on whom it falleth. The third and fourth generatiō. Which is, both becauſe by the fathers ſin, diſanulling the covenant by idolatrie, the child falleth out of the ſame, and continuing in that fall, is puniſhed juſtly for his own ſin, & his fathers both. Mat. 23.25. And therfore that which is added, declareth thoſe which are puniſhed. Thoſe that hate me. That is, thoſe that ſecurelie commit ſpirituall whoredome againſt this commandement; & ſo this is nothing contrary to that, Ezec. 18. Exerciſing benignitie. This is the ſecond propertie, wherein the Lord declareth his reward towards the keepers of this Law; that is, free liberalitie or bountie (for ſo the word ſingnifieth) in receiving them into a covenāt of life and bleſſednes, yea, and that eternal. Act. 2.37. Out of this we learne, that as a childe to his father, when wee ſhall doe all that is commanded, wee are aLuk. 7.6.7.8.but vnprofi…able ſervants, and hauehave done but our dutie: and as if our father leaue vsus no patrimony, are we leſſe bound to doe our dutie? So if the Lord had not bound himſelfe by his covenant, which came from his free & vndeſerved goodnes, could we hauehave claimed any thing by fulfilling, becauſe we did but our duty, for the merciemercy of creating vsus in great dignitie, according to his own likenes and righteouſnes. But now hauing ſo many times offēded ſince the knowledg of his grace, and lying in his wrath; both by natural corruption & continuall ſerving of ſin from the ſame daylie, now is it not merciemercy onelie, without all deſerving, when hee giveth vsus by bRom. 6.15. to the 20. Tit. 2.12, 13.14.imputation, the righteouſnes of his Son, and ſo eternal life; and then transforming vsus vntounto his likenes againe, when we are firſt ſet freely in poſſeſsion of eternal joy? This is inlarged by the perſons to whome this is graunted. To thouſand generations. Which ſheweth, that the Lord in reſpect of vsus, ſetteth his merciemercy aboue his juſtice. But he ſetteth them forth by their fruites that be partakers of it. That louelove him, and keep his commandements. By louelove, he noteth, that this ſhould be the fountaine, from which, the outward obedience of this commandement ſhuld ſpring; ſo that if we louelove not, delight not, in the partes of his worſhip, becauſe in trueth wee louelove him and his glorie. Theſe things are abhominable. Ioh. 14.23. His commandements. Here, as iniquitie, was put for the ſpiritual whordome againſt this commandement, ſo commandements are put for the ſeverall partes of obedience in this precept, as the circumſtance of the place doth ſhew, by which we ſee all good intents are ſhut out. As they hauehave bene ſeverely puniſhed of the Lord. Deut. 4.15. Eſa. 30.21. 1. Chro. 15.13. & 2. Chron. 13.10.11.
Hitherto of that cōmandement which hath preſcribed vsus the ſeverall partes, or outward means which we muſt louelove, deſire, &c. in his worſhip, which we giuegive him.
3. Command.
In this commandement as afore, wee muſt conſider, firſt the precept, then the reaſon. The precept is, Thou ſhalt not take the name of the Lord thy God in vaine. Take, that is, make any vſe: for the word ſignifieth to take vp, or lift vp on our ſhoulders. The name of God is his memoriall amongſt men, which beeing in his titles, moſt properlie is given to them, whether drawen from his nature, as Iehovah the Lord, or his properties, juſt, holy, merciful. &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 Goſpel. Act. 9.15. His Sacraments. Mat. 5.6. Alſo true praier is the honouring of his name, and euill the prophaning of the ſame. Gen. 4.26. Mal. 1.11.12. Therefore here hee comprehendeth all theſe, and forbiddeth to vſe vainly; that is, vnreverētlie, raſhlie, falſly, or hypocritically, lightly or vnprofitably: all which are vttered by the Hebrew word: ſo that by the contrarie, here is commāded to know, allow, louelove, deſire, & practiſe the true vſe of Gods name, in all the outward means of his worſhip, by being prepared reverently to take it vp, by bringing the proper affections in the vſe of it, and by ſhoting at that moſt profitable end, which hee hath appointed for everie one. All which we muſt conſider in everie of thē ſeuerallie, & firſt in thoſe thinges, which having imprinted his name in them, he hath giuen vsus, and thoſe which are directlie attributed to him, his titles, and works. His titles according to the double vſe of them, ſimplie, or in an oth, hath double caution ſett downe in the word. In the ſimple vſe, we muſt be prepared either by premeditation, or els by ſome occaſion going before, which doth ſtirre vp the ſeverall affections of the heart in the vſe of them. Rom. 9.5. 1. Tim. 4.17. 2. Chro. 24.22 Here is forbidden the vſual taking vp of the titles of God, not having our affection prepared to the reverēt vſe of thē: by any of theſe means the proper affection here, muſt be according to the tytle & vſe of it, as in the example of Zach. 2. Chron. 24.22. Being led by the occaſion of their vnjuſt and vnmercifull dealing with him, had a full perſwaſion, and feeling of the ſight and juſtice of the Lord, and ſo made vſe of that glorious title, the Lord to terrifie thē, & bring them to repētance. The vſe of his titles muſt be either to ſet forth directly the honour of God: his nature, power, merciemercy, juſtice, &c. as Rom. 9 5. Tit. 2.13. Or to make profit vntounto men, either our aPſal. 3.4. & 20.8. & 118.12. 1. Chron. 17.27. Act. 10.33.ſelues, or b1. Chro. 29.20. Luk. 1.28. Eſa. 12.2.others, to be more moued with the feeling, of the c1. Chro. 29.20. Luk. 1.28. Eſa. 12.2.merciemercy, d2. Theſſ. 2.8.juſtice,eGe. 17.1. power,fExod. 3.15.1. & 1.10. authority of the Lord, in any waightie matter, to be ſtrēgthned amongſt vsus. Here is forbiddē the vſe of the name of God, when wee hauehave no ſuch end, as we do commonly at everie trif…le, if but vnawares we let fall a thing, or when we vtter ſome troubled affection, as Gen. 15.5. Or a falſhood is confirmed. as Gen. 27.22. 2 Sam. 16.8. Or in blaſphemie. Levit. 14.11. When we vſe the name of God in an oath; according to the excellencie of this dutie, wee muſt bee diligētlie prepared by earneſt and ſufficient conſideration of the perſon of the Lorde, to whoſe judgement wee muſt commit our ſelues, of the cauſe, and matter whereabout we ſweare, with all other circumſtances appertaining thereto. Eccle. 5.2. Gen. 24.5. Wherto appertained the ceremonie of lifting vp their handes vntounto the Lord, which called them to mind with whome they had in this cauſe to deale. Gen. 14.22. So ſometimes they added, or put in ſteade of the creatures of life, heauen, earth, afflictions, or ſufferings, not to giuegive the honor of an oath vntounto them, which were abhominable. Deut. 6.13. Eſa. 18.18. 1. King. 8.31. Heb. 16.17. But to affect their heartes the more, with reverence of him, his glorie, or power, or merciemercy, or juſtice, which were moſt ſenſible in thoſe things. 1. Sā. 20.3. Mat. 5.34. 1. Cor. 15.31. To which, if the names of Idols be added, as it taketh away this vſe, ſo it is abhominable. Hag. 8.14. Zephan. 1.5. Here is forbidden all careleſnes ruſhing to othes, without due conſideration, yea, though the cauſes be juſt. Eccle. 9.4. Ier. 4.2. The ſecōd thing is, with all reverēt behavior in the action it ſelfe, to hauehave a ſyncere and vpright heart, as wel in the feare of God to hallow his name, as to help the trueth in neceſsitie: which is called ſwearing in trueth. Ier. 4.2. The end is, to make knowne a very waighty truth, which cannot by any other means be ſo conveniently knowne. And this is to ſweare for a juſt cauſe. Ierem. 4.2 Heb. 6.16. Here againe is forbidden raſh and common oathes, not taken vp for ſuch a cauſe, Eccle. 9.4. Mat. 5.34. Falſe oathes, perjurie. Lev. 19.12 Deu. 5.11. And thus much of titles. Now followeth of the works of God. For the workes of God, any ſpeciall preparation, beſides that which is not general, I hauehave not found. The affection, which is proper in the diligent conſideration of them, is great reverence and ſweet feeling of the glorie of God, which any manner of way is found in them. Pſal. 64.9.10, & 104.34. We contrariewiſe, either wholly neglect thē as Eſai. 6.12. or els in lightnes, &c. in which ſort we ſpeak ſomtime of women, ſometime of holy matrimony, yea, ſometime of the joyes of heaven, and paines of hell, making fooliſh and vaine plaies of theſe thinges. The vſe or end of al the work of the Lord towards him, to preach and ſet forth the power and glorie of the eternall kingdome of God. Pſal. 145.11.12. To vsus, that we and our poſteritie may better knowe, truſt, louelove, and feare the Lord. Pſal. 78.7. Deut. 4.9. But contrariwiſe, we neuer make any ſuch vſe, but harden our hearts againſt al his works, both of juſtice and merciemercy, thereby declaring 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. Now followeth the other, in the private exerciſe of his word, in reading, conferring, &c. Wee muſt be prepared in our hearts, by a great reverence of the moſt heavenlie, moſt conſtant and profitable wiſedome of the Lord for vsus, contained therein, Pſal. 119.129. By a ſure hope to finde vnderſtanding in the plaine light of the Lord, Pſa. 119.130. Pro. 8.9. By an earneſt prayer vntounto the Lord, for the true vnderſtanding, feeling, and practiſe of the ſame, proceeding from an hungrie ſoule after theſe graces. Pſal. 119.131. &c. Here is condemned our great want in all theſe things, which come commonly at all adventure, without any due conſideration of this moſt holy exerciſe, in the reading, conferring, &c. it ſelfe, wee muſt drawe our whole ſoule to marke, weigh, and attend vponupon whollie, which is ſet foorth by lifting vp our handes vntounto the Lawe, to meditate in it, by ſearching & turning &c. Pſal. 119.48. Alſo a bowing downe to look vntounto it. Iam. 1.25. Pſal. 119.15. To incline our heart to vnderſtanding, to crie after wiſdome, to ſerch for it as for hid treaſure. Pro. 2.3. Here againe our great coldnes, wavering minds, and multitude of other like infirmities, is condemned. The end is, that we may apply all vntounto our ſelues, examine our hearts by it, and ſo in calling on the Lord, wholly to indevour our ſelues to put it in practiſe. Pſal. 19.26.27. and 59.60. Prov. 2.1. Here is condemned the prophane abuſing of the ſame, in jeſtes, playes, &c. Pro. 13.14. In the order of the Church, as the means are more glorious and excellent, ſo wee muſt prepare our ſelues more earneſtly on everie ſide. Eccle. 5.1. To the Lord, in the perſon of the Miniſter, whō we muſt receiue as the Lord. Rom. 10.15. 2. Cor. 5.19.20. ſpeaking his word truly, Deut. 18.18.19. a1. Theſſ. 5.12.Or admoniſhing, or bDeut. 17.10.11.interpreting, or cMat. 18.17.cenſuring, In themſelues, that they ſift their hearts to receiue with pure affection, the true vſe of them ſeverallie in the exerciſe it ſelfe, reverently behaving our ſelues according to the nature of it, and in our hearts to feel the power and force of them: afterward alſo, to vſe all this to the ſeveral profite and end for which theſe are ordained, as we will ſhewe in ſome of the principal particulars. In the exerciſe of the word preached, being the way to open aLuk. 14.27.32.trueth to our judgment and vnderſtanding, to bRom. 10.15. & 12.8. Act. 26.plant it, and to root it in our heartes and affections. We are cōmanded to put away all other things out of our mind, and all ſuperfluitie, or malice, or filthineſſe whatſoever, and be ready & ſwift to heare, yea and to receiue the worde of the Lord by his miniſter, his husbandman is ready to ingraft in our ſoules. Iam. 1.18. Luke. 8.18. In the action it ſelfe, we muſt with all aPſal. 78 1.attentiuenes ſo giuegive our heart, as we muſt hauehave a preſent b1. Theſſ. 2.13.touch and feeling of thoſe thinges which are deliuered, that cNehe. 8.8.10. and 13. Act. 2.37.The vſe afterward is, by repeating, examining by the ſcripture, and applying to bring in promiſes we may rejoice, receiue comfort and ſtrength: in his threatnings, we may throughly feele our owne eſtate & miſerie, and ſo be humbled for the ſame, to practiſe of life & converſation. 1. Theſſ. 5.20 Acts. 17.11. aEccl. 5.1. Exo. 19.9.In the preparation, is forbidden the great looſnes, & careleſnes of men, once to think about what they are, b2. Cor. 10.5.the vnreuerence & litle regard of the mighty furniture of the Lord in his ſervants, cAct. 2.13. 1. Kin. 21.20.yea & ſometimes the captious, proud, ſtubborne, & malicious purpoſe in hearing. In the action it ſelf, we ſee by that is forbidden, our heades ful of other matters, running vpō our profits, pleaſures, &c. the great hypocriſie of many, who taking ſome delight in the thinge outwardlye, hauehave no true feeling wrought by it, when they hear, Ezec. 33 31.32. The brawnie and fat heart, which being never a whit moved, never or to ſmall purpoſe repeateth, examineth, applieth, or practiſeth, Ezec. 33.31. Zeph. 2.1. 2. Sam, 12. Mark. 6.20. In the Sacraments, the preparation is an examination of our faith in Chriſt, 1. Cor. 11.28. Iob. 1.5. of repentance. Eſa. 1.16. & 66.2. ſpeciallie alſo in reconciliation of our brother. Mat. 5.2. Here great ignorance, ſlothfulnes, blockiſhnes, which without al awe & reverence, to preſume to pertake the ſame to our great judgment. 1. Cor. 11.28. Gen. 4.5.7. In the action or work it ſelf, we muſt feel a moſt ſweet & ſure confirmation of our faith, of receiuing of Ieſus Chriſt with his wiſdom, righteouſnes, ſanctificaton & redēption; that by the liuely feeling of this, wee ſhould be throughlie inflamed, to giuegive praiſe & thāks vntounto the Lord, with the Church. Mat. 26 30. The vſe is, after al tēptations to receiue comfort & relief by them, Pſal. 51.9. Of one correction, for the reſt, as of excommunication: the preparation is by the authoritie & majeſtie of Chriſt, the action a fearful ſentence with majeſtie, juſtlie pronounced, the vſe for the ſleying of the fleſh, that the ſpirite might bee ſaued in the day of the Lord. 1. Cor. 5.4. The reaſon followeth: For he wil not hold him innocent, that taketh his name in vaine. That is, he wil condemne him, as S. Iames and S. Paule write, the one againſt raſh ſwearing, & the other of the abuſe of the Sacramentes interpreteth; Aboue all thinges ſweare not my brethren, &c. leaſt you fall into condemnation. Iam. 5, 12. 1. Cor. 11.29.34.
4. Commaund.
Hitherto theſe precepts, which commaund duties in the worſhip of the Lorde, which wee owe everie day vntounto him.
Now followeth that dutie, which one day in ſeuen muſt be given vntounto the Lord, in the ſanctification of his Saboth. Remember, So he ſeemeth to ſpeake, becauſe, when as this commaundement was before given, they had neglected the ſame. The Saboth day to ſanctifie, that is, to ſeperate it from a cōmon vſe, and dedicate it to a peculiar & holy vſe vntounto the Lord. So the gold, the veſſels, &c. were ſaid to be holy, & dedicated for the holy vſe of the temple, & might not be given or put to any other vſe: To ſanctifie a Saboth therefore, is to call our ſelues, not from our owne ſinfull waies, which wee muſt doe eeverie day, but from our honeſt and lawful callings, that giuing our ſelues to godly and Chriſtianlie exerciſes of our faith, we may be ſtrēgthened in the waies of God, and ſo in thought, word and deed, conſecrate a glorious Saboth vntounto the Lord. Therfore it is called the Saboth of God. Exod. 20.10. & Leuit. 23.3, He calleth it an holie convocation; that is, dedicated to holy meetings. So Eſai 58.13. Hereby is confuted their opinion, that take it a Saboth kept, if they reſt from their labours, ſo in the meane time they labor in plaies, danſings, vain ſongs, & enterludes, &c. as though the Lord had called vsus from our profitable labor commanded, to diſpleaſe him in theſe vanities. Again, others alſo, who if they be better than the former, abſtaining from thoſe things, hauehave notwithſtanding their heads, hearts, and mouthes, ſo ful of worldly things, as they do not indeed perform the trueth of the Saboth, when as it ſhould bee kept as the reſt of the Law, not only in action, but alſo in the thoughts of the heart, & words of the mouth. Eſa. 58. Amos 8.5. But before we come to the proper and peculiar exerciſes, we wil ſet downe reaſons, that prooue it perpetuall for the Church in this world, to hauehave one ſuch day in ſevē to be 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 end. Firſt, becauſe of the covenant of the Law, which biddeth vsus doe, & ſo liue thereby, driving vsus vntounto Chriſt, Rom. 10.5. Ther are ten partes, called ten wordes or ſentences, of which, if we take away this, there will be but nine, Exod. 34.18. Secondlie, if Adam being in his ſoundnes, becauſe his mind not being infinite, could not doe his aGen 2, 3.15.worke, bGen 2, 3.15.& praiſe God, pray to him, meditate in his creatures, of his wiſdom, merciemercy, &c. had need for that purpoſe, wholly to giuegive himſelf ouer more fullie, thē he did by times in other daies once in ſeven daies; how much more, having in vsus ſo much ignorance, hardnes of heart, &c. that we might help our weaknes, & grow forward? Thirdly, when this was a peece of the image of God in him, that he did not onelyonly thoſe daylie duties, after mentioned together, with tilling and keeping the garden. Gen. 2.15. eueryevery day, but was further able, one whole day, in ſoule & bodie to giuegive ouer himſelfe to the former Saboth, exerciſe of praying, praiſing, &c. Either we muſt not knowe, and not be borne again to this piece of excellencie, or els wee muſt hauehave this peculiar commandement to humble vsus, & in this point to driue vsus vntounto Chriſt, afterward alſo, be a rule and ſquare vntounto vsus of the ſame. Fourthlie, the Apoſtles in taking this day, and giving it the name of the Lordes day. Apoc. 1.10. as before that was called the Lords Saboth and ordaining publike exerciſes, Act. 10.7. and privat, 1. Cor. 4.2. As they did ſhew, that in the particular ſeventh day, it was ceremonial: ſo in the common neceſsitie it was perpetual, according to the foreſaid equity. Laſt of all, as Calvin ſaith vntounto the Papiſts, of the ſeconde commandement, who alſo ſaid, that was ceremoniall and aboliſhed. As long as we feele the groſnes of our nature to invent 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 & prophaning it, ſo long we wil hold it to be perpetual. Now, the lord to help our infirmities, hath givē vsus variety of profitable exerciſes to be occupied in, & to recreat vsus as it were in another, being weary of one. They are either
Publike,
Private.
Nehem. 8.5.13.
Publike, is to join with the Church from the beginning to the ending, 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. & 17.2. & 18.4. Luk. 4.2, 2. King. 4.23. Privat exerciſes are for our ſelues to encreaſe godlines, or others their comfort. Nehem. 8.13.
Of the firſt ſort are, rejoycing in the word received, and profiting by that. Alſo meditations, conference, &c. on the works of God, that ſo we might not onelyonly by doctrine, but by experience be taught, and ſo be brought to greater feeling, as is commanded, Deu. 5.20. For others, we are cōmanded duties of louelove, in relieving, & cōforting the nedy, aſwel bodily by our help, as ſpiritually by cōfort & conference out of the word, edifying one another in our moſt holy faith. 1. Cor. 14.2. Mat. 12. In theſe things our cōtēpt & neglect, both of the mercy of the Lord, who hath ordained ſo many good means to increaſe our knowledge, our feeling in the faith & good works: his wiſdome, who hauing regard to our weaknes, hath givē vsus ſuch great variety, that alwayes being weary 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 forgiven in the ſonne of God his obedience; here, Luk. 13.10. to the 18. verſ, Luk. 13.4.5. In him alſo, we muſt receiue power with this former grace, to die vntounto this ſin, and riſe vntounto this part of obedience.
Now followeth the reaſon, whereby he doth both make plaine the obedience, and allure vsus vntounto it. He allureth, becauſe he giueth this equitie perpetuall, that ſeeing in ſixe daies, we may doe all our worke, which is neceſſarie for the maintenance of this life, and proviſion of our families, which is declared by theſe oppoſitions in the 9. and 10. verſes. Sixe daies thou ſhalt worke, but the ſeuenth day is the reſt, or Saboth of the Lord thy God. In ſixe daies doe all thy worke, in the ſeventh doe no worke, but of the Saboth. Math. 12.5. The Saboth vntounto the Lord, Here, as in that afore, are the Papiſts confuted, who ordained Saboths to Saintes & Angels, a worſhip due to the Lord onlie, who alſo tooke away this libertie of ſixe daies wholie, & too often. No maner of worke, except for frugall neceſsitie, of putting on of apparell, of meate, drinke, &c. which muſt be as meanes to helpe and ſuccour the weakneſſe of tender and olde age, the ſtrength of ſtrong men in this exerciſe; who if they ſhould ordinarilie abſtaine on that day from theſe thinges, it would make them much vnable to accompliſh 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 reverence 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 Servant. By which wee ſee, we doe not rightlie obſerue the Saboth, except all within our gates, that is, our authoritie, (ſo called, becauſe they bound the proper place of everie man, where he exerciſeth anie authoritie) doe likewiſe ſanctifie the ſame. The ſeconde reaſon, is drawne from the example of the Lorde himſelfe, the more to allure vsus and mooue vsus, who contende to come neere the excellent: So Chriſt gaue an example for vsus to follow. For the Lord made heaven and earth in ſixe daies, but the ſeventh he reſted. By that ſeventh day, he pointeth out the Iewes Saboth, the ſeventh from the creation, to the which day they were never preciſelie tyed, becauſe being the ſeventh, it caried a note of perfection, and ſo did ſhadow out the excellencie of our reſt vnderunder Chriſt, Heb. 4.20. And therfore, becauſe that was ceremonial, that proper day was pointed out to Adam. Gen 2. Whereas if this had not bene ceremoniall, he had not needed, becauſe the morall equity of one in ſeven, was written in his heart, as aboue hath bin noted. And thus, as it was a figure of our ſanctification and adoption, it was not a peece of the firſt Table, but rather generall to the whole Law, and therefore in that reſpect is aboliſhed. Col. 2.16.
The end of the firſt Table.
All Glorie to the Lord.