A Short and Plain Table of the Principles of Religion: The First Table of the Law

A SHORT AND PLAINE TABLE, orderly disposing the Principles of Religion, and first, of the first Table of the Law, whereby we may examine ourselves.

All being lost in Adam, by our nature corrupted, and much more by the fruits thereof, they who shall be saved, must be restored, by being one with Christ, and so with God.

To obtain Christ, two means are ordained.

The Law and Gospel preached (2 Corinthians 3:5-6). By these two instruments, the Holy Ghost works two things necessary to be in us, for the obtaining of Christ.

By the first, a true knowledge and feeling of sin, and the punishment due to the same, which makes us seek Christ.

By the second, a true knowledge and feeling of grace, with power by faith to receive Christ.

The Law is a doctrine given of God, commanding to the whole man, perfect obedience, in doing those things only, which in the Law are commanded, and flying those only, which there are forbidden.

1 Given] And therefore every thing taught out of the Law, rightly interpreted, is to be received (Romans 7:7).

2 Commanding to do] One difference between the Law and the Gospel, which to apprehend Christ, and so justification, etc. asks but belief (Romans 10:15; Galatians 3:10-11-12).

3 Whole man] Therefore in the commandments not the body only, but the judgment, will, and affections, in the soul, must be taught what to do, and leave undone.

4 Perfect obedience] A second difference of the Law and Gospel is gathered: for the Gospel asks but a true faith, not perfect (Mark 9:24; 1 Thessalonians 3:10). Also by this, not only the thing, but the necessary means to the thing is commanded and forbidden (Proverbs 31:5, 8).

5 Commanded, forbidden] So that every precept does not only command the good, or forbid the evil, but both (Matthew 22).

That the first work may better be wrought, the Law has two properties (Deuteronomy 28:3, 15).

Curse or punishment, which is the first, which punishes the least offence with the wrath of God, to be felt for ever in soul and body; called death (Galatians 3:10; Romans 6:23; Romans 5:12-13; Deuteronomy 27:26; Genesis 2:17).

Blessing, or reward, which is the second, giving to the perfect obedience of all, the favor of God to be felt with all blessing in soul and body for ever; called life (Deuteronomy 6:24-25; Leviticus 18:5; Deuteronomy 30:19-20).

Thus much of the Law, with the properties and use of it. Now follows the interpretation of it: where is declared what is commanded and forbidden.

In the interpretation of the Law, must be seen what is commanded and forbidden (Proverbs 2:9). Generally, jointly in the whole body of the law joined together, and in the general division of the Law of God. Specially, what is in every particular commandment.

In the whole body of the Law jointly considered, two things are commanded: knowledge and practice (Colossians 1:10).

Concerning the first, is commanded the true knowledge of good and evil, which is for the age of every man (Colossians 1:9-10; Philippians 1:9; Hebrews 5:14; Luke 2:52). To desire it, delight in it, love it. Contrary, is forbidden general ignorance of good and evil (Hosea 4:6; Ephesians 4:17). To love it, desire it, delight in it (Proverbs 1:22).

Practice is the following or flying of the thing known to be commanded or forbidden.

It has, inward feeling (Philippians 1:9; Philippians 2:13); outward works (Ephesians 5:10).

By feeling of the heart, we choose, love, desire, delight, are zealous in the good thing itself, that it may be done; to refuse, hate, abhor, and are zealous against the known evil (Amos 5:14; Philippians 1:9; 1 Thessalonians 2:1). Among these, zeal is an earnest affection of the mind, whereby we do follow the good, or flee the evil, so much as we are vehemently grieved with that which hinders it (2 Corinthians 7:11; Matthew 3:7; 1 Kings 19:10; Acts 18:25; Numbers 25:13). Here is forbidden the contrary, as no feeling (Ephesians 4:17; Zephaniah 1:12). In zeal forbidden, want of true zeal (Revelation 3:15). Zeal for evil (Matthew 10:21). Zeal for good beyond knowledge (Luke 9:53).

In feeling, the affections must be so ordered, as that they may be equally more slack or strong, as the good or evil shall be greater or lesser. The order of the Law confirms this, when God is provided for first, then man: first, particular bounds, then general. He that loves father and mother more than me (Matthew 10:37). So we must desire more the presence of God in the life to come, than his favor in this life (1 Corinthians 1:7). And love, and reverence more the teaching Elders, than governing only (1 Timothy 5:17), etc. For the better doing of this, is required perfection, sobriety (Matthew 12:37; Matthew 27:5).

Perfection is, when the affections in doing, are both strong enough, and also sincere or upright (1 Chronicles 29:9). Strength is, when according as the good or evil is, there lacks no earnestness of affection (Deuteronomy 6:5; Matthew 22:37). Here is forbidden the least remission or weakness (Revelation 2:4). Uprightness is, when the affection loves, desires, etc. in a single heart, only because God commands, and for that end; this is called simplicity, truth, a single heart (Deuteronomy 18:13; John 1:17; Ephesians 6:14; Ephesians 6:6; 1 Chronicles 29:5). Forbidden hypocrisy, vain glory, etc. (Matthew 6:5; 1 Corinthians 13:3; Philippians 1:16; Philippians 2:3).

Sobriety in affection, is to hold them in, so that they pass not measure (2 Timothy 1:6; Titus 1:8). Thus much of feeling.

The second thing in practice, is the outward work, when from the inward feeling, the members of the body execute (Romans 6:12-13; Romans 12:1). The want of this forbidden (James 1:26). To all this is commanded, perseverance and watchfulness (Ephesians 6:10).

Perseverance is, always to continue and go forward in doing good, and flying evil (Ezekiel 18:25; Colossians 1:10). To this is contrary, a stay, or going backward (Galatians 5).

Watchfulness is a continual care with ourselves, that we be readily prepared as we ought, to practice good, and resist evil, which is set forth (Ephesians 6:10-18; 1 Corinthians 16:13; 1 Thessalonians 5:6; Mark 13:35). In this is forbidden no continuance, no care, too little, too slack, etc. (Genesis 3; Eve; David, 2 Samuel 11:1-2-3; 1 Thessalonians 5:3-6).

The remedy of our sins in these, is Christ his death; with his knowledge (Luke 2:52); with his feeling (John 4:34); with his zeal (John 2:17); his continuance in obedience throughout his life (John 17:4); his watchfulness (Matthew 4:4, 10); as well to take away the guiltiness and punishment of the sin, and to impute freely the obedience and blessing: as to give power to kill the sin, and to quicken us to obedience.

Thus much of that which is generally forbidden and commanded in the body of the Law. Now follows what is generally, in the division general of the Law.

The whole Law is divided by the Lord himself into two Tables.

The first, does contain those duties which we owe directly in his service (Deuteronomy 4:13 and Exodus 34:1-2).

The second, which we owe to our brethren (Matthew 22:36; Romans 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 and whole, as those which then only are pleasing to God, when they are found together (Micah 6:7-8; 1 John 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 will neglect other duties towards men, as masters, fathers, magistrates, etc. And some seek so to please these in several duties, as they neglect too much the other, as reading of the law of God, hearing the word preached, and calling it to mind being heard, etc. Both which are condemned as ungodly and unjust (Romans 24:26; Titus 1:4). The forgiveness of this sin is had in Christ, who was condemned as a blasphemer: this righteousness is imputed to us from him (John 17:1, 34, 5-6, etc.; Hebrews 5:7-8). And with this grace, the other, to be godly and just, is always given (Titus 2:13 and 12:13). Hence we are taught that feeling some readiness to godliness, we should turn ourselves also to endeavor to work justice: and contrary, the second thing commanded in this division is, we should prefer love, delight, etc. The duties we owe to God, before those we owe to men (Matthew 22:36; 1 Samuel 13:11-12). The remedy in Christ accused as a blasphemer, yet sought the glory of his Father, not his (John 2:17-18). This mercy makes us come to this duty (Acts 4:18-19). Here we must often mark, how by stealth we shall be drawn to the over-loving, over-fearing, etc. of men, and in time resist it. Hitherto, what is commanded and forbidden generally in the Law. Now follows the particulars in the first Table.

In the first Table, are commanded duties to the Lord, either or which we owe every day, that are: to his person directly, commandment 1; the parts 2, etc.; the true manner of using them, commandment 3; to his worship, one in seven.

In the first commandment (Exodus 20:2-3), we must consider, first the reason, then the precept. I am the Lord your God. I take this to be a reason of the next verse; for if it were a precept, it should redound, seeing the contrary being forbidden in that which follows; this is commanded thereby also. It is not like the other three having reasons annexed — this, the first and the chiefest, should not want. A general authorizing of the Law went before. We may note the reasons are added, to show us our sin the better, when we shall see we have broken not a bare precept, but a precept persuaded by such answerable reasons. Also that when we rise by Christ, we might not only be taught what to do, but be allured to it. Your Lord. This word Jehovah notes out his being eternal, infinite, beginning and ending of all things (Exodus 3:14; Revelation 1:8).

By this it appeareth, this law appertaineth to all, because he is the Lord of all. Your God: that is, one which does vouchsafe you a particular favor, when in your creation he indued you with corporall and spiritual benefits, and does enrich you to eternal life (Psalm 144:15; Hebrews 8:10; Ezekiel 36:26, 32; Luke 37:38; Hebrews 11:16). By this appeareth, that neither we nor the Jews had promises of this life only: lastly, that the true fountain of subjection to God, is this assurance, He is our God (Joshua 24:16; Romans 12:1; 1 Peter 2:1). Which brought — by this we are taught the better to nourish the former root of obedience, to call often to remembrance the particular benefits of God. By this appeareth that the law was given to the Jews, and us, not only to bring us to Christ, but also to allure and instruct us to obedience when Christ is received. Thus much of the reason. Now followeth the commandement: You shall have no strange, or other Gods before me. To have an other God, is to set up another, whom we will acknowledge to be of power, of goodness, justice, of some excellent nature, and therefore fear, love, reverence, hang on him, in all estates (Deuteronomy 26:17, 18). As they look for him to be their God, as above, so that where this is wanting, either on the part of God, or the people, they are called without God (Ephesians 2:12; Not his people, Hosea 1:9). This the Lord forbiddeth to be attributed to any but his own majesty, because he only is the Lord our God, and by this forbidding commandeth the contrary, that he only should be acknowledged God, he alone so loved, feared, etc. In this commandement therefore, we are first commanded the true knowledge of one true God, then the confidence, and love, and fear, etc. which is to be given to his person. The true knowledge of the true God, is to know his nature spiritual, infinite, pure, constant, most simple, etc., his properties of power, goodness, justice, etc., the distinction of three persons in one Godhead; the actions, or works of God, 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 grow as the chiefest knowledge (Jeremiah 9:23, 24). Here is forbidden, first atheism, to persuade our heart there is no such true God in heaven (Psalm 14:1; Exodus 5:2); mockers of him and his works (2 Peter 3:4, 5, etc.); those that oppose themselves to the true knowledge of God (Matthew 12:21; Acts 6); not to acknowledge the love, grace, power, etc. of God (Malachi 1:2; Psalm 82:6); to deny his justice (Malachi 3:13). The forgiveness of this sin, was bought by the slander of ignorance, and blasphemy laid on Christ, and the anguish of his soul, which he felt for our errors laid on him; by which also we die to this sin, and raise this part of obedience (Ephesians 4:13). After this true acknowledging of the Lord out of his word, must proceed: first a sure confidence in the Lord, with the fruits of the same (Psalm 100:3); then the other affections of love, reverence, fear of the Lord. Also a sure confidence in the Lord, is from the assurance of his favor, to be assured from him only, for continual defence, deliverance and succour, in soul and body (Psalm 27:1, 3; Psalm 3:7, 9; Proverbs 14:26). From this confidence, springs trust or hope, which is to wait and look for the help, which in confidence we assure ourselves of from the Lord (Psalm 33:18, 19, 20, 21). Yes, although means be wanting, we give glory to God (Romans 4:10; 2 Kings 6:16). From hence cometh it, that we fear not in greatest dangers (2 Kings 6:16; Psalm 3:7; Psalm 27:3); that in the time of affliction, we are patient (Proverbs 20:22; Hebrews 10:33); without all murmuring to hold our peace (Psalm 39:10); receiving them as from a father (Job 1:21; Psalm 89:39, 49); rejoicing in them assuredly (James 1:2); hence also in every condition of life, to glory and rejoice unspeakably (Psalm 13:6; Psalm 16:7, 8, 9; Joel 2:23; Zephaniah 3:14). Here is forbidden first, the want of these, and the contrary, as to waver or doubt (Psalm 13:1, 3; Psalm 88:15); to leave our hope (Hebrews 10:39); to despair (Genesis 8:13); impatience (Jeremiah 20:14, 18); to have trust in ordinary means, and to make flesh our arm, is forbidden (Jeremiah 17:5, 6, 7, etc.); to glory in these, and be proud of them (Deuteronomy 8:17; 2 Chronicles 16:1; Jeremiah 49:3, 16; Jeremiah 2:13; Ezekiel 28:2, 3; Isaiah 30:12); diffidence in binding God to means (Genesis 16:2; Numbers 14:3; 2 Kings 7:2; Luke 1); to fear for the signs of heaven (Jeremiah 10:2); to cleave too much to the holiness of places and persons distinct (Jeremiah 7:49; 1 Kings 12:18); to hope in astronomers, interpreters of dreams, witches, etc. (Daniel 2:2); in soothsayers, etc. (Leviticus 19:6, 7); planet gazers (Deuteronomy 18:11); to use evil means to do good (1 Kings 12:25, 26; Romans 3:4). Out of this confidence, farther proceedeth a continual carefulness, that in all our ways, that is, thoughts, words, and deeds, etc. we seek his will, and approve it, and so for that cause look for his blessing and direction (Proverbs 3:6; Proverbs 16:3; Genesis 5:22; Genesis 17:1; Genesis 48:15; Psalm 146:9; Numbers 15:39). Here is forbidden to walk according to our own judgement and wisdom (Numbers 15:39; Genesis 11:4); also a distrustful care (Matthew 6:25; Luke 12:26). To this, last of all is adjoined humility, when emptying ourselves of all, we give God the whole glory of all good things, which are in us (Genesis 18:17; 1 Peter 5:5; Isaiah 40:3, 4). Forbidden: love of our honor (Matthew 18:3, 4); vain glory (Philippians 2:3); boasting of any thing in us (1 Corinthians 4:7); presumption (Zephaniah 3:11, 12). Hitherto of a sure confidence commanded in the law, with those things which spring from the same, the affections commanded here, the use whereof is perpetual, are the true love and reverence of God. The true love of God is, when with all our soul, strength, etc. we cleave to the Lord above all (Matthew 22:26). Hence is commanded to desire his presence more visible in heaven above all, and rejoice in it above all (Psalm 16:10, 11, 12; 2 Corinthians 5:8). Here is forbidden the love of men, wives, children, or any thing of this life, to desire it more than the Lord and his presence (Philippians 4:18; John 12:43). Reverence of God, is, when being overwhelmed with the infiniteness and excellency of his being, wisdom, strength, goodness, mercy, justice, purity etc., we are drawn to behave ourselves more shamefastly and uprightly, in his presence, than before the greatest majesty in the world (Hebrews 12:28). By this is forbidden no reverence, less reverence to the Lord, than to men, as afore in love. The last is the fear of God: the fear of God is, when our hearts are moved and troubled with this above all, lest by offence we should displease our gracious Father, and so purchase his wrath and punishment proceeding from it. This fear differeth from the fear of the wicked: first, in that it proceedeth from faith, has always comfort with it, and sure hope in persuasion of the love of God (Acts 9:31), which the wicked have not. Secondly, this is chiefly, lest by our infirmity, we should displease our God, where the wicked only tremble, because of the punishment (2 Corinthians 7:1). Here is forbidden hardness of heart, and no fear, to fear any thing, as the loss of life, goods, friends, displeasure of men, etc. equally, or more than the displeasure of the Lord (Matthew 10:26, 28, 13; Philippians 1:18; Acts 16:9; Revelation 21:8). And the use of this shall end, when all infirmity and weakness shall be taken away (Revelation 21:4, 5, 6). Our remedy for this our sin, is in the death and righteousness of Christ, who being condemned as proud, making himself equal with God, as loving himself more than God, was found meek, humble, faithful, and reverent towards his father at all times (1 Peter 2:22, 25), yet so, as when we receive him thus our righteousness, we must receive him, our sanctification, that in all these things we may be holy (1 Corinthians 1:30; 1 Peter 1:13 to the end). Thus much of that commandement, which has prescribed duties, directly teaching to the person of the Lord.

Now followeth, that we owe him, but in the outward worship which he has commanded. And first, of the parts of it in the second, then of the true use in the third.

The end of the first Table.

All Glory to the Lord.