The English Catechism Explained, Commentary · commandments (1 of 6)

The English Catechism Explained · Commentary · commandments (1 of 6)

p. 171Of the Commandements.

Queſt. THou ſaidſt, that thou wert bound to keepe the Commandements of Almighty God: Which be they.

Anſw. God ſpake theſe words and ſaide, I am the Lord, thy God, which hauehave brought thee out of the land of Aegypt, out of the houſe of bondage. Thou ſhalt hauehave none other Gods but me.

Thou ſhalt not make to thy ſelfe any grauen Image, nor the likeneſſe of any thing that is in the heauen aboue, or in the earth beneath, or in the water vnderunder the earth. Thou ſhalt not bow downe to them, nor worſhip them, for I the Lord thy God am a Iealous God, and viſit the ſinnes of the fathers vponupon the children vntounto the third and fourth generation of them that hate me, and ſhewe mercy vntounto thouſands, of them that louelove me, and keepe my Commandements.

Thou ſhalt not take the name of the Lord thy God in vaine, for the Lord will not hold him guiltleſſe, that taketh his name in vaine.

Remember that thou keepe holy the Sabbath day. Sixe dayes ſhalt thou labour and doe all that thou haſt to doe, but the ſeuenth is the Sabbath of the Lord thy God: in it thou ſhalt doe no manner of worke: thou, nor thy ſonne, nor thy daughter, thy man-ſeruant, nor thy maid-ſeruant, thy cattle, nor the ſtranger, that is within thy gates. For in ſix dayes the Lord made heauen, and earth, the ſea, and all that in them is, and reſted the ſeuenth day, wherefore the Lord bleſſed the ſeuenth day, and hallowed it.

Honour, thy Father, and thy Mother, that thy dayes may be long in the land which the Lord thy God giueth thee.

Thou ſhalt doe no murther.

Thou ſhalt not commit adultery.

Thou ſhalt not ſteale.

Thou ſhalt not beare falſe witneſſe againſt thy neighbour.

p. 172Thou ſhalt not couet thy neighbors houſe, thou ſhalt not couet thy neighbours wife, nor his ſeruant, nor his maide, nor his Oxe, nor his Aſſe, nor any thing that is his.

Qu…ſt How many things doeſt thou learne out of theſe commandements?

Anſw. Two things: My duty towards God, and my duty towards my neighbour.

Explan. Before that we come to ſhew in particular, where theſe duties are ſet downe, it will not bee amiſſe to ſpeake ſome things in generall by way of preface or introduction to the commandements.

The time of the law giuing.Firſt, of the time when theſe commandements were giuen, and this was about two thouſaods and fiue hundreth yeares after the Creation: not that they were left all this time without a law, (for there was a law written in mens hearts by the pen of nature) but to make that more plaine, which by the corruption of nature was become very dimme and much defaced. That there was a law euen before theſe commandements giuen, the Apoſtle ſheweth, where hee ſaith; that the Gentiles not hauing the law are a law vntounto themſelues, which ſhew the effect of the law written in their hearts, &c. ſo that, as long as men hauehave beene, there hath alſo beene a law, although not expreſſed in words, yet written in the heart.

The knowledge of the law before it was written.Wherefore if it be well obſerued, wee ſhall finde, that euen before the giuing of the law, all theſe precepts were knowne and acknowledged.

Gen 17.1.Gen 17:1The firſt Commandement was knowne to Abraham, when as almoſt in ſo many words the Lord ſaid vntounto him, I am God al-ſufficient, ſtand before me and be vpright: and there were no falſe Gods brought into the world before the floud. Clemens Alexandrinus, Clem. Alex. …. 1. Strom.a learned Father ſheweth, that Bacchus, a great God amongſt the heathen, was made a God 604 years after Moſes, and ſo moſt of the Gods of the Grecians: hee ſheweth further, how the chiefeſt God of all Iupiter, was made by one Phydias, and the chiefeſt Goddeſſe Iuno, by Euclides, Orat. Hortat. ad Gent.and that Socrates, Plato, Xenophon, Cleanthes, Pythagoras, p. 173the ancienteſt Philoſophers, and that Aratus, Heſiod, Eurypides, and Orpheus the ancienteſt Poets acknowledged but one God.

Gen 35 2.Gen 35:2The ſecond commandement was knowne vntounto Iaacob: for he purged his houſe from Idols, when he was to build an Altar in Bethel, acknowledging heereby, that this was a corruption, that the true God would be offended at; yea, heathen men themſelues did ſee by the light of nature, that it was a groſſe thing to repreſent God by an Image,Euſeb. de praepar. Euang. lib. 9. cap 3. Jbid. as Numa an Emperour ſometime in Rome who forbad the vſe of any Image, becauſe hee held it a wicked thing, that things ſo incomparable excellent, ſhould be ſet forth by baſer matters: and Plato an excellent Philoſopher, did ſo agree with Moſes heerein, that hee was ſaid of Numenius a Pythagorean to be none other, but Moſes ſpeaking in the Atticke tongue.

Gen 21.23.Gen 21:23The third Commandement, touching the right vſe of Gods name, both Abraham ſeemeth to hauehave knowne well, when he ſware by the true God vntounto Abimelech, to confirme his league, and Iacob when he ſware vntounto Laban, Gen. 31.53.Gen 31:53by the feare of his father Iſaacke. And the very heathen Epheſians, who were led only by the light of nature, ſhewed how odious a thing they held it, that the name of their gods ſhould bee blaſphemed, when ſuſpecting ſuch a matter in Paul, Acts 19.34.Acts 19:34and in his companions, they grew to ſuch an vproare, and cryed out ſo long, the greatneſſe of their goddeſſe Diana.

Gen. 2.2.3.Gen 2:2Gen 2:3The fourth Commandement is recorded to hauehave beene giuen in Paradiſe: for the ſeuenth day, ſaith Moſes, GOD reſted, ſo hee bleſſed and ſanctified it, becauſe that in it hee had reſted from all his workes, which hee had created and made.

Gen. 28.2.Gen 28:2The fifth Cōmandement: Iacob ſhewed in his practiſe, when he followed his parents direction in taking a wife, heerein giuing an inſtance of his obedience vntounto them: and the children of Iaacob at his command going downe into Aegypt to buy food for him, and being ſo carefull to giuegive him contentment in the returne of his ſon Beniamin: and Ioſeph nouriſhing him in Aegypt in his old age, &c. The ſixth command againſt murther was written in Cains conſcience: for that made him p. 174to cry out after the murther of his brother Abel. Gen. 4Gen 4My ſin is greater then J am able to beare, and whoſoeuer ſhall finde Caine ſhall kill him. Verſ. 23.24And Lamech from hence aggrauateth his owne caſe, when he had ſlaine a man, for that he had this law not onelyonly written in his heart, but a warning in his great Grand-father Cain. And immediatly after the flood, the Lord doth expreſly ſet downe:Gen. 9.6Gen 9:6 Who ſo ſheddeth mans blood, by man ſhall his blood be ſhed, for in the Image of God hath he made man.

Gen. 39.9Gen 39:9The ſeuenth command: was to bee ſeene in Ioſephs heart, when being tempted by his miſtreſſe to adultery, he ſaid, Shal I doe this, and ſinne againſt God? in the other ſonnes of Iaacob, alſo,Gen. 34Gen 34 when Dinah their ſiſter had beene defiled by Shechem, who doe therefore put him to death.

Gen 31.30Gen 31:30The eight Commandement Laban vrgeth vponupon Iaacob, ſaying; Though thou wenteſt thy way, becauſe thou longedſt to come to thy Fathers houſe, yet why haſt thou ſtolne away my Gods? vntounto which he anſwereth, acknowledging this to be ſo great a fault, as that he ſaith,Gen. 44.5Gen 44:5 With whomſoeuer they be found, let him dye. And this was held to be ſo haynous a ſinne, as that Iaacobs ſons being charged by the ſteward, with Ioſephs ſiluer cup ſtealing, yeelded themſelues vponupon the finding of it, with any of them, to become his bondmen.

Gen. 20.9Gen 20:9The ninth Commandement, heathen Abimelech ſhewed to be written in his heart, when hee complained of Abrahams falſe teſtimony concerning his wife, of whom hee had ſaid, that ſhe was his ſiſter,Gen. 26.9Gen 26:9 telling him, that he had done things, which ought not to be done: and Iſaack is afterwards reproued by him alſo for the like faults.

Laſtly, for the tenth, ſo many as did knowe God aright, could not but acknowledge alſo, that it was a ſinne againſt his Maieſty, to entertaine euill motions in the minde, contrary to any of theſe Lawes, becauſe where theſe are, there cannot be the vprightneſſe commanded vntounto Abraham, God cannot bee honoured with the heart: and thus much of the firſt thing.

The difference of the lawes of God.Now we are to ſpeake of the difference betwixt the Law of God, containing theſe Commandements, and other Lawes giuen alſo by the Lord: for beſides this Law, which is called p. 175Morall, there is another called Iudiciall, and a third Ceremoniall. The Morall is ſo called, becauſe it is a perpetuall rule of good maners, without the obſeruation of which, the world cannot ſtand, or if it ſhould ſtand, it would bee but as a confuſed Chaos, and without forme of a world. The Iudiciall is ſo called, becauſe as a ſtatute-law, it ſetteth down with what iudgements and cenſures men were to be cenſured, that did offend in ſpeciall caſes. The Ceremoniall is ſo called, becauſe it is altogether conuerſant about rites and ceremonies, ſhewing what ceremonies were to be vſed by the church of God, and what not in his ſeruice.

Eſa. 1.12. 1. Sam: 15.22Isa 1:12Now, the difference betwixt theſe, ſtandeth in many things. Firſt, in that the morral Law was publiſhed, and written by God himſelfe, ſo as that all the people did receiue it from his mouth: but it was not ſo with the Iudiciall and Ceremoniall; for the Lord inſtructed Moſes onelyonly herein, and the people receiued them from him, who wrote them downe for them. 2. The Morrall Law was firſt giuen, as moſt worthy, the other two afterwards, as not ſo much to be regarded, in reſpect of it: for when the Morall Law hath beene neglected, and the other moſt diligently obſerued, the Lord hath beene as much moued, as if no Law at all had beene regarded, which may eaſily be gathered, both from that of the Prophet Eſay; Bring no more oblations in vaine, incenſe is an abomination vntounto me, &c. And from that of Samuel to Saul, Hath the Lord as great pleaſure in burnt offerings and ſacrifices, as when the voyce of the Lord is obeyed? behold, to obey is better then ſacrifice, and to harken, then the fat of rams: that is, to obey the Morall Law, farre exceedeth all ceremonies. And Dauid hath the like ſaying in the Pſalmes, Doe I eate buls fleſh, or drinke the blood of goats? Pſal 50Ps 50offer vntounto God praiſe, and pay thy vowes vntounto him, &c. And I will hauehave mercy ſaith Chriſt, and not ſacrifice, with many more places to the ſame effect.

The ſame alſo appeareth from the practiſe of corrupt man, which hath euer beene moſt diligently to obſerue ceremonies, but moſt negligently the precepts of the morall Law: for our nature is ſet vponupon contraries, and therfore looke what we ſhould moſt carefully obſerue, that we moſt neglect; looke p. 176what ſhould be cared for in the ſecond place, that wee looke vntounto in the firſt.Math 23.Matt 23 The Phariſies tithed mint and cummin in the payment of their tithes, but let paſſe the weighty matters of the Law: and thus was it the manner of the Iewes euer to doe. Wherewith ſay they in Mc…a, ſhall we come before the Lord?Mich. 6.6.7Mic 6:6Mic 6:7 Shall I come before him with burnt offerings, and calues of a yeere old? will the Lord be pleaſed with thouſands of rammes, or ten thouſand riuers of oyle? And this is the manner of moſt men at this day, they are moſt ſtrict in outward obſeruances, but moſt remiſſe in the ſubſtance of godlineſſe: in the very act of hearing, and prayer, not regarding that innocency, charity, and righteouſneſſe, which ſhould accompany this outward deuotion.

3. The ceremoniall Law hath beene oftentimes broken without ſin: but the morall Law neuer without ſome ſpeciall countermand from God,Gen. 22. Exod 12.36Gen 22Exod 12:36 as when Abraham was bidden to kill his ſonne Iſaack, when the Iſraelites were bidden to rob the Egyptians: yea euen in theſe very caſes the learnedſt of the Schoolemen do by ſound diſtinction maintaine, that the law it ſelfe was not broken, no nor diſpenſed withall if we ſpeake properly, but onelyonly the matter or obiect of the precept changed by God, & ſo the Iſraelits did not ſteale from, or defraud the Egyptians, but tooke their owne, when God (who hath an abſolute power to diſpoſe of all theſe) had before by his command tranſferred the right and dominion of thoſe rights from the poſſeſſors to the takers. So likewiſe did Abraham, in offering to kill his ſonne vponupon Gods command, no more breake the Law then a Souldier, that at the command of the Generall, (who hath power of life and death) killeth his fellow Souldier. As for that act of circumciſion, or ſacrificing,Math. 12.5Matt 12:5 by which our Sauiour Chriſt ſaith, that the Prieſts breake the Sabbath, it is not ſo to be vnderſtood, as though the Law were broken, being rightly vnderſtood, or as though the Lord went about to iuſtifie this, that a man might without ſinne breake this command: but hee ſpeaketh of their ſtrictneſſe, ſhewing their weakneſſe in maintaining that it was againſt the Law, to doe any worke at all vponupon the Sabbath day: for that in this ſenſe, their very Prieſts did continually p. 177breake the Law. His intent then was, to ſhew the right meaning of the command to be this, that they ſhould doe no manner worke, except ſuch, as was of preſent neceſſity, or helped to the ſanctification of the Sabbath day. Now for the Ceremoniall Law, that it might bee omitted without ſinne, the Lord himſelfe ſheweth, where hee ſaith, I will not reprooue thee for thy ſacrifices, or burnt offerings, Pſal. 50.8.Ps 50:8that hauehave not beene continually before me: and for Circumciſion, all the time of the people of Iſraels being in the wilderneſſe, for the ſpace of forty yeares, their children were vncircumciſed, and yet no ſinne imputed, and without doubt they failed in ſundry other things alſo,Ioſhua 5. Matth. 12.Josh 5Matt 12 as the Prieſt did in giuing Dauid of the ſhewbread, which it was not lawful for the people to eat, and yet we do not find, that they were therfore reproued by any of the Prophets, howſoeuer it cannot bee denyed, but that when they preſumed to alter any ceremony, they were grieuouſly puniſhed,Leuit 10.Lev 10 as when the two ſonnes of Aaron aduentured to ſacrifice with common fire, they were deſtroyed by fire comming from heauen: When Ʋzzah preſumed to carry the Arke vponupon a Cart, and to ſtay it with his hands, (when as he ought not to hauehave touched it, and it ſhould hauehave beene borne vponupon mens ſhoulders) he was ſmitten with preſent death. All which I doe not ſpeake, to the end,2. Sam. 6.2 Sam 6 that men ſhould thinke that any of Gods lawes might lightly hauehave bin brokē without offence, but that there being iuſt cauſe, the ceremonial law was many times tranſgreſſed, and yet the tranſgreſſors remained blameles, which is not ſo with the Morall.

4 The Moral Law being neglected, maketh men (of how holy 4a ſect, and profeſsion ſoeuer) worſe then Infidels, that are without all written lawes, and yet obſerue the Law of Nature, according to the doctrine of the Apoſtle:Rom 2.26. Verſ. 27.Rom 2:26 If thou bee a tranſgreſſor of the Law, thy Circumciſion is made vncircumciſion: and ſhall not the vncircumciſion, which is by Nature (if it keepe the Law) condemne thee, which by letter and circumciſion art a Tranſgreſſor of the Law? It maketh men worſe then bruit Beaſtes, which hauehave not a reaſonable ſoule, according to that of the Prophet. The Oxe knoweth his owner, Eſay. 1.1.Isa 1:1and the Aſſe his Maſters Crib, but Iſrael hath not knowne mee. p. 178It is not ſo with the ceremoniall, that being neglected, maketh only worſe, then the ſeruants, and peculiar people of the Lord ſhould be, and a confuſed multitude of altogether.

55. The ceremoniall law was very chargeable and coſtly, the Aulter could not bee maintained without coſts, the firſt borne could not bee redeemed without manifold and deepe coſts, neither could theee be an expiation of ſin without coſts and charges; ſo that it was burthenſome vntounto the the people, and grieuous to bee borne: but the Morall Law putteth to no ſuch buſie multiplicitie and encombrance of coſt, it requireth the right diſpoſition of the heart, and then obedience in pract…ſe will eaſily follow.

66 The Morall Law engrauen in Tables of ſtone, was kept in the Arke, which was a ſigne, that it ſhould laſt perpetuallie, euen as Heauen, the Throne of God, in the figure whereof it was put: for euen in Heauen the Morall Law is obſerued, for which cauſe it is that we pray, that Gods wil may be done in earth, as it is in Heauen. But it is not ſo with the other lawes, theſe being to laſt only to the fulfilling of all by Chriſt.

Reaſ. 1 The cerimoniall Law ceaſed.For, firſt to ſpeake of the Ceremoniall Law, that was then without doubt to ceaſe, euen as there is no further vſe of a Candle, when the Sunne is riſen, of a picture, when the perſon is preſent; of the A. B. C. when the Grammer is taught. For the ceremonies of the old Teſtament had none other vſe, but a little, as they were able, to ſet foorth Chriſt Ieſus, who was to ſhed his blood for our ſinnes, as the blood of beaſts was ſhed and ſprinkled in the Tabernacle and Temple of the Iewes; to offer himſelfe vponupon the Altar of the croſſe, as the beaſtes were offered there vponupon an Altar: to beare our ſinnes, as the ſcape Goate did the ſinnes of the Iewes eſpecially, and ſo of the reſt, according to which Saint Iohn ſaith,Ioh. 1.17.John 1:17 The Law was giuen by Moſes, but grace, and truth came by Ieſus Chriſt: and this may ſerue for a firſt reaſon of the abrogation of the Moſaicall Ceremonies.

Reaſ. 2 Secondly, the renting of the vaile of the temple at Chriſts ſuffering, and the deſtruction of the Temple not long after, (which could neuer ſince bee built againe) ſhew the ſame. p. 179For all the time, that the ceremoniall law was of force, God would not ſuffer it to be thus, but if for ſinne he did, he ſoone returned in mercy againe, at the humiliation of his people; and reſtored theſe ſeruices. Reaſ. 3

Heb. 7.8.9.Heb 7:8Heb 7:9Thirdly, Chriſt was a new high Prieſt, after the order of Melchiſedeck, who was greater, then Aaron, and therefore his order was to ceaſe at the comming of this worthier, euen as at the change of head officers amongſt the Romans, the Dictators ceaſed, when the Emperours came on. This argument the Apoſtle handleth learnedly, and at large to the Hebrewes.

Fourthly, Chriſts comming made vsus to be of age, when as before men were children, and nothing differing from ſeruants, as the Apoſtle reaſoneth to the Galathians, ſaying: When wee were children, we were in bondage, vnderunder the rudiments of the world, &c. Now ſuch things as ſerue for the inſtruction of children, are of no further vſe, when they come to be men; & ſo is it with this law.

2. Iudiciall Lawes ceaſe.Secondly, as for the Iudaicall lawes, ſome are willing to grant that thoſe of them were to ceaſe, which concerned ſome ſpeciall ciuill cuſtomes of that people, the entailing of their Lands, the freedome of ſeruants in the yeare of Iubilee, and ſuch like: but as for all thoſe Iudicials, which vpheld and backed any Morall Law, they would hauehave them to be ſtill in force, and to bind all Chriſtians. Of thoſe that lay this yoke vponupon vsus, I muſt craue pardon, and rather thinke, that all obligatory power of thoſe Lawes was to ceaſe at the diſſolution of the Iewes Common-wealth, in as much as thoſe Lawes were by ſpeciall meaſure of circumſtances ſquared and fitted to the nature of that people, as well in the Ciuill, as Eccleſiaſticall eſtate and gouernment. Here I tread in reuerend Maſter Caluins ſtepps,Cal Inſtit. lib. 4. cap. 20. Sect. 16. who in his Inſtitutions doth very ſoundly determine this point, ſhewing that it is neither neceſſary, nor expedient, that the Lawes of other Nations ſhould be the ſame that were preſcribed vntounto the Iewes in puniſhments of crimes, euen againſt the expreſſe Morall Law, Theft, Adultery, &c. But referring the agrauation, or mitigation of ſuch penalties to the nature and propenſitie of particular Nations, and to the neceſſities of diuers times and occaſions. To the Iewes (ſaith he) God was peculiaris legiſlator; and, as a wiſe Law-maker, ordained thoſe Lawes with a ſingular reſpect to that people: p. 180and ſo hee there concludeth againſt fome more nice then wiſe impoſtures of thoſe lawes vponupon vsus; Quod iactatur a quibuſdam fieri contumelium Legi Dei per Moſen Latae, quum, abrogatâ illâ, nouae aliae illi preferuntur, vaniſsimum eſt. It is an idle conceit to think that it is any diſreſpect to Gods Law deliuered by M…ſes, if other new lawes be preferred before ti, and eſtabliſhed in ſtead of it. To this authoritie of Caluin and others I may adde this euident reaſon for the refuting of that motiue, drawne from relation to the Morall Law. What Law of the Iudicialls of the Iewes; nay, what Ciuill Law almoſt at all in any orderly Common-wealth throughout the world, tendeth not to the maintaining ſome Morall Law, and forwarding ſome duty concerning the liues, goods, chaſtitie, good name, peace, and iuſtice of, and among our neighbors? muſt therefore the Lawes (I meane the iuſt and honeſt lawes) of all other Nations bind vsus? muſt the ſame penalties in euer ſeuerall offence be currant through the world? Surely I know no Law for that. Generall equitie is diuerſified by particular, and not onelyonly due puniſhments, but alſo offences are truly greater and leſſer in varietie of times, places and people, eſpecially in thoſe actions, which conſerue the more remote parts and skirts of the Morall Law. What ſhall wee ſay then? ate we Chriſtians no more in dutie tied to the Iudicials of Moſes, then to the Poſitiue Lawes of the Perſians, Lacedemonians, or the Romans, made for the puniſhment of vice, and vpholding of common honeſtie? I dare not in any wiſe ſay, or thinke ſo. Theſe were deuiſed by the light of Nature only, thoſe ſuggeſted by immediate reuelation from God, and therefore incomparably exceeding for eminent wiſdome and iuſtice. Nay, moreouer, the Iudicials, howſoeuer they hauehave not in themſelues any obligatory power, or legall force to bind other Eſtates and Kingdomes; yet in regard of the generall equitie implied in them, they remaine as a ſeaſonable and conſcionable direction vntounto Law-makers now adayes in Chriſtian Common-wealths, where the nature of the people, and ſtrong motiues from experience doth not enforce another way. This exemplary direction, though it be leſſe to be regarded in thoſe prouiſions, which are moſt circumſtantiall and variable, as being farre off a kind to the Morall Law; yet me thinks, in the more eſſentiall and fundamentall parts of the perpetuall p. 181and vniuerſall Morall Law, the diſcreet imitation of Gods poſitiue Lawes is very requiſite, It pertaineth not to vsus priuate ſubiects to preſcribe, but onelyonly to wiſh and mention with humilitie, what we conceiue out of a good conſcience. For my part, in my poore vnderſtanding, it many times grieueth me to thinke, how in our dayes the foule adulterer vſually eſcapeth in a manner vnpuniſhed, and the pilfering cut-purſe is truſſed vp on the curſed tree without redemption: whereas Gods poſitiue Moſaicall law ſtrake farre deeper in the former, and in the later more gently, prouiding alſo in this a meanes of reliefe to the party wronged, by accumulated reſtitution. If any man be ſo preſumptuous, as in this heinous crime of violating wedlocke, to take Sanctuary in the new Teſtament, and to claime thence impunity for this impuritie. I ſee not what ground of mitigation can bee built vponupon that, which is by ſome alleaged out of Saint Iohn, Iohn 8.John 8how Chriſt diſmiſſed the Woman taken in Adulterie without puniſhment: for hee was no Earthly Iudge, and did this onelyonly to take downe the inſolencie of the proud Phariſees, which were greater, and more ſtiffe ſinners, then ſhee was. Wherefore let vsus mourne for the impuritie which is now adayes in this caſe, and ſeeke to the Lord for a redreſſe heerein, by moouing the hearts of the higher powers to conſider of it, and to fortifie the law againſt ſo ſpreading, and dangerous an euill.

3The third thing to be further generally ſpoken of, is the difference betwixt the Law of the old Teſtament and the Goſpell,Differences betwixt the old teſtament, and the new. which is of the new, and theſe doe differ:

1. In the manifeſtation, the Law is knowne by the light of Nature, as hath been alreadie ſhewed, euen before that it was ſolemnely giuen: but the Goſpell is a myſtery vntounto Nature, as Saint Paul calleth it, ſaying; Without all controuerſie, 1. Tim. 3.6.1 Tim 3:6great is the myſterie of godlineſſe; it is a thing hidden from mans reaſon, yea, from the very Angels, according to that of Peter, 1. Pet. 1.12.1 Pet 1:12Which the very Angels deſire to behold: foreign, the word ſignifieth, prying into a thing ouer-veyled and hidden from ſight. It was firſt reuealed by God himſelfe, after publiſhed by Angels, by Men, by Children, by Deuils, and by dumb Idols.

2. The Law doth onelyonly ſhew what is to bee done, that God p. 182may be pleaſed, but here leaueth vsus, without inſtruction how to do it, becauſe that way, which it ſetteth downe is to vsus impoſsible: but the Goſpell doth fully informe vsus, how this may be done, namely by Ieſus Chriſt who hath fulfilled all for vsus, and is made vntounto vsus belieuing in him, righteouſnes, as the Apoſtle teacheth: and ſo the one may rightly be termed, the Law of Faith, the other of workes.

3. The Law is full of terrible threatnings, and without comfort in the promiſes thereof, becauſe nothing is promiſed, but vponupon too hard conditions, Doe this, and thou ſhalt liue; it doth therefore only caſt downe, and wound with the wounds of deadly ſinne;Rom. 7. Gal. 2.Rom 7Gal 2 by it none can be iuſtified, or ſaued, according to the doctrine of the Apoſtle in ſundry places: but the Goſpell ſerueth to heale all our wounds, and to lift vsus vp with comfort, for that it is full of ſweet promiſes, flowing from Gods meere grace and mercy, ſo that how vnworthy ſoeuer we are, yet turning to the Lord by true repentance, wee may be iuſtified, and ſaued hereby. The law is therefore the letter that killeth, the Goſpell is the ſpirit that giueth life.

2. Cor. 3.6. Gal. 3.24.2 Cor 3:6Gal 3:24Laſtly, the Law is a Schoolemaſter to bring vsus vntounto Chriſt, as the Apoſtle ſaith; for as without a Schoolemaſter firſt had, and vſed for entrance in rudiments, children come not to the vniuerſities, ſo without the law we cannot be ſufficiently taught to be preferred vntounto Chriſt, becauſe we reſt cōtented through ignorance in ſin, wounded to the death, and yet not knowing, that we need to ſeek a remedy: but the Goſpell admitteth vsus vntounto Chriſt, and incorporateth vsus into his body, it opneth the gate vntounto vsus, and giueth vsus entrance into his moſt ſtately pallace of heauen. The Law is alſo a Schoolemaſter, when we are come to Chriſt, euer checking and correcting vsus, when wee walke not according to the ſtraight rule thereof: but the Goſpel vponupon our humiliation comforteth vsus, and aſſureth vsus, that al our aberrations, and going aſtray are remitted, ſo that there be an heart vnfainedly hating that euill which we doe.

Rom. 7.Rom 7Now, as there be differences betwixt the Law and the Goſſpell, ſo there be ſome things, wherein they agree.

The agreement of the old Teſtament and the new. Heb. ….1. Mat 3.Matt 31. In the author, God; not, as the mad Manichees taught the bad God to be the author of the law, and the good God, the p. 183author of the Goſpell: for the ſame God, which ſpake by his Son Ieſus Chriſt in theſe laſt daies, ſpake alſo at diuers times, and in diuers maners in times paſt: he that ſaid from heauen, this is my beloued Son, heare ye him, the ſame God ſpake all theſe words, & ſaid from heauen, I am thy Lord thy God, which brought thee out of the land of Egypt, out of the houſe of bondage, &c.

2. They agree in the threatning of ſin, and vrging obedience vntounto the Lord in all things: but the Law vrgeth it for feare, the Goſpel for louelove, If ye louelove me keepe my Commandements, the Law as the meritorious cauſe of life, the Goſpell, as moſt neceſſary ſignes of the life of faith, and the way that God hath appointed vsus to walke in vntounto life, the Law giueth no hope in the caſe of ſwaruing from the ſtrict rule thereof, the Goſpell giueth hope to the penitent, and where the like hope is giuen by the Prophets, they doe rather play Euangeliſts, then Preachers of the Law.

3. They agree in this, that howſoeuer the Goſpell giueth hope to the penitent, yet it denieth all hope to thoſe that liue, and die in tranſgreſsion of the Law, for againſt ſuch moſt common are the threatnings contained in the Goſpell, They that doe ſuch things, Gal. 5.17.Gal 5:17ſhall neuer inherit the Kingdome of Heauen.

4. They agree in this, that there is no contradiction betwixt them, but as they come from one, and the ſame ſpirit, ſo there is a ſweet harmony & conſent between thē, the one only ſheweth, what God doth ſtrictly require in his iuſtice, the other, how his iuſtice is ſatisfied, and yet his mercy to ſinfull man appeareth; the one ſaith, he that breaketh the Commandements ſhall die; the other ſaith, that becauſe man through the weaknes of his nature could not but breake them, one man, that neuer brake any the leaſt of them, died in the ſtead of ſinfull man, and thus freed him, that was the ſon of death, from death and damnation.

5. They agree in the Miniſters of them both: for they of the Law were to be without blemiſh, their lipps were to preſerue knowledge, they were to liue of their ſeruice, they were diuers ſorts, both Prieſts & Leuits, they were watchmen, &c. ſo ought the miniſters of the Goſpell, they muſt be vnblameable, p. 184apt to teach, they that preach the Goſpell, are to liue of the Goſpell,1. Tim 3. 1. Cor. 9.24. Epheſ. 4.12. 2. Pet. 5.2.1 Tim 31 Cor 9:24Eph 4:12 ſome are Doctours, ſome Paſtours, &c. they are Paſtours watching and keeping their flockes, as thoſe, that muſt giuegive accounts for them. And thus much of the third generall.

The manner how this law was giuen. Exod. 19.20.Exod 19:20The next thing to be ſpoken of in generall, is the manner how this Law was giuen, and that is deſcribed in the nineteenth, and twentieth of Exodus.

1. Firſt, there was great preparation, three dayes together, the people were ſanctified according to the manner of thoſe times, by waſhings and purifyings, ſhewing, both what need wee hauehave by prayer, and reading of the holy Scriptures (which may bring vsus from worldly to heauenly meditations) to prepare our ſelues euer, before that we come to heare the Lord ſpeaking vntounto vsus in the Miniſtery of his holy word: and alſo, how wee muſt euer be more and more doing away, by the Spirit of Sanctification, the blots and blemiſhes of our natures, that we may be the fitter to come into the preſence of the Holyeſt.

2. Secondly, a ſtraight charge was giuen, that neither man nor beaſt, vnderunder paine of death, ſhould come neere the Mount, whence the Law was to be deliuered, but certaine marks were ſet beyond which none might dare to paſſe: ſhewing, as the Apoſtle hence noteth,2. Cor. 3.6.7. Heb. 12.19.2 Cor 3:62 Cor 3:7Heb 12:19 how glorious was the Law, now to bee deliuered, and, if ſuch as paſſed the markes ſet them, were without mercy to die the death, that much more the tranſgreſſours of any of theſe precepts ſhould die, and find no mercy.

Heb. 12.2….Heb 12:2Thirdly, the Lord deſcended with great terrour, the Trumpet ſounding, the earth ſhaking and Lightnings flying abroad, inſomuch, as that the people are noted to hauehave run away, and Moſes himſelfe to hauehave ſaid, I tremble and quake: ſhewing, that the things here vttered, were graue and waightie, and to be receiued into the heart, with a feare of offending againſt them: and alſo, that when the time ſhall bee, of calling the offenders to account, with what wonderfull terrour the Lord will then come againſt them.

4. Almighty God himſelf ſpake al theſe words in the hearing of al the people; but whē they were too weak to beare his words, and deſired that the Lord would not ſpeake any more (for ſo p. 185they ſhould die) but promiſed obedience, if Moſes ſhould ſpeak; two tables of ſtone were giuen vntounto him, written with Gods own finger, that he might carry them to the people, ſhewing hereby, how ſtony-hard our hearts be, and that Gods finger alone is able to imprint them there, his ſpeech from Heauen muſt worke in vsus a reuerence of them, otherwiſe we ſhal all be too negligent of his Lawes.

5. When Moſes had broken theſe Tables through zeale (ſeeing how God was diſhonoured in his abſence; by golden Calues, which they had ſet vp, and worſhipped) the Lord bad him hew two other Tables, and therein he wrote all the words that were in the firſt: ſhewing hereby, that mans heart by Gods creation, had all the lawes ready written in it, as the Tables prepared by God himſelfe had, but the heart, which he had gotten vntounto himſelfe by falling away from God, is without any letter hereof in effect, vntill that the Lord wrote them anew, as it was with the Tables prepared by Moſes.

6. Laſtly, when Moſes had been long with the Lord, and came with theſe Lawes vntounto the people, his face ſhone ſo, as they were not able to looke vponupon him: for which cauſe he vſed a vaile when hee came vntounto them, and put it off, when hee returned vntounto the Lord: ſhewing hereby, as S. Paul noteth,2. Cor 3.13.…4.2 Cor 3:132 Cor 3:4 that the Iewes ſhould not be able to ſee into the end of the Law, Chriſt Ieſus, vntill the vale of blindneſſe and hardneſſe of heart were taken away by the Lord, neither yet could any of the Gentiles, without the ſame his helping hand.

4There remaineth yet one thing more in generall, and that is the vſe of this Law, in theſe times of the Goſpell:The vſe of the Law in theſe times of the Goſpell. for howſoeuer other Lawes be done away, as hath been ſhewed, yet this ſtill euer remaineth, as it hath euer been in the hart, yea, euen before mans fall. And this appeareth (now to vſe more proofes) from our often being vrged vntounto an holy and new life, from the many caueats giuen againſt ſinne, and from the threatnings, that they which doe ſuch things, ſhall neuer enter into life, euen in the new Teſtament.Epheſ 4.24.Eph 4:24 For when the Apoſtle willeth vsus to put off the old man, and to put on the new, which after Chriſt Ieſus, is in holines, to put of the workes of darkeneſſe,Rom. 13. Leuit. 11.44.Rom 13Lev 11:44 and to put on the armour of light, what doth he elſe but reuiue the Law? Bee yee holy, as J am p. 186holy, Iohn 2.1.John 2:1ſaith the Lord. When S. Iohn ſaith, Theſe things write I vntounto you, Iames 2.10.Jas 2:10that yee ſinne not. And S. Iames, Hee that keepeth the whole Law, and yet ſaileth in one point, is guilty of all: what do they elſe, but preach the continuance of the Law?Deut. 5 32.Deut 5:32 Thou ſhalt keepe all theſe Commandements, not declining to the right hand, nor to the left? Laſtly, when all the writings of the new Teſtament are full of ſweet promiſes to ſuch, as conſtantly go forward in a Chriſtian courſe of life, and that bring forth the fruits of the Spirit; but on the other ſide, ful of terrible threatnings to the diſobedient, and ſuch, as bring forth the fruits of the fleſh: what other thing do they tend vntounto, but to make another Deuteronomy, for that they repeate, as there it is repeated out of Leuiticus?Leuit. 26. Deut. 28.Lev 26Deut 28 If thou ſhalt diligently obſerue all theſe lawes, then ſhalt thou be bleſſed at home and abroad. &c. but if thou break them, Curſed ſhalt thou bee in eueryevery thing that thou putteſt thine hand vntounto. And to make it out of doubt, our Sauiour Chriſt, when it was ſuſpected, that he would giuegive liberty from the Law, ſaith, I am not come to deſtroy the Law, Mat. 5.19.Matt 5:19and the Prophets, but to fulfill them. But it will here be obiected then, If it be thus, how can thoſe places of the new Teſtament ſtand, where it is often ſaid, Wee are not vnderunder the Law, Gal 4.18. Rom. 7.Gal 4:18Rom 7but vnderunder grace. Euen as a woman, when her huſband is dead, is freed from the law of her husband: ſo are wee freed from the Law vnderunder the Goſpell and Chriſt was made of a woman and made vnderunder the Law, Gal. 4.4.Gal 4:4to free thoſe that were vnderunder the Law; with many like places? What is all this to make a ſhew only of libertie, we being ſtill bound to keepe the Law, as we were before Chriſts comming?

I anſwere, that moſt of theſe, and the like places, are to bee vnderſtood of the ceremoniall Law, againſt which, occaſion was then daily offerd to write, by reaſon of the Iewes, which were turned to the faith of Chriſt, and yet held it neceſſary to keepe this law by circumciſing, &c. there was little, or none occaſion to write ſo earneſtly about the diſanulling of the Morall, but onelyonly to ſhew, how vnable it was to iuſtifie, for then Chriſts comming had been needleſſe. Let the Epiſtle to the Galathians bee well lookt ouer, and this will eaſily appeare to be the Apoſtles ſcope there, for that he telleth them with wonderfull vehemencie: If ye be circumciſed, Chriſt will p. 187profit you nothing: Gal. 5.2.Gal 5:2and he maketh this the occaſion of proſecuting this matter of immunitie from the Law ſo earneſtly, for that Peter being at Antioch, ſeemed to bee too cold in this doctrine, when at the comming of the Iewes, hee abſtained from meates forbidden by the Ceremoniall Law, for which he ſaith, that he reproued him to his face, for that iuſtification before God was not thus attained, but hindred,Chap. 2.11. which is the only thing he laboureth in, throughout the reſidue of that Epiſtle. But it cannot bee denied, but that ſome liberty alſo from the Morall Law, is here publiſhed, it will be worth the while therefore to ſee what this is.

1Liberty from the Law. Gal. 3.24. Iohn 1.18.Gal 3:24John 1:18And firſt, this is in regard of the time, before Chriſts comming we were vnderunder the law, as vnderunder our only ſchoolemaſter to teach, and to direct vsus, but now we hauehave another Schoolemaſter Chriſt Ieſus, who came more lately out of the boſome of God the Father, to declare him and his waies vntounto vsus. Now both Moſes the mediator of the Law, and Chriſt Ieſus teach one, and the ſame thing: only, as he that goeth from a countrie Schoole to the Vniuerſity, changeth his Tutor, and is no more vnderunder him, that taught him in his younger yeares, but vnderunder another: ſo at the comming to Chriſt we are no more vnderunder the old tutor the Law; but vnderunder him, who doth deale more gently with vsus, teaching vsus more familiarly, helping vsus towards more perfection, and where we faile, pardoning, and forgiuing vsus, and becauſe of his mercifull dealing, wee are ſaid, not to be vnderunder the Law, but vnderunder grace, and for this it is, that the Lord himſelfe ſaid, that the law and Prophets were vntill Iohn.

2Heb 2.14.Heb 2:14Secondly, in r…gard of the power, and authority of the Law being now put downe, by exerciſing of which, it did tiranize ouer mens conſciences, and put them into a ſlauiſh feare, all their liues long, before Chriſts comming: but now, hauing another maſter to admoniſh, to reproue, to threaten, and to correct vsus the lawes threatnings neede not to terrifie vsus, it hath none authority ouer vsus, no more then a maſter, whoſe ſeruant is diſmiſſed, and gone from him, hath ouer the ſame ſeruant: and for this cauſe is it, that the Apoſtle ſaith,Gal. 3 19.Gal 3:19 The Law was added, becauſe of the tranſgreſsions, vntill the ſeede came.

p. 1883Matth. 11.Matt 11Thirdly, in regard of the ſeaſoning, which hath come to our hearts by Gods Spirit ruling, and reigning in vsus: ſo as that the things of the Law, which were before difficult, hard and burthenſome, are now become ſweet, light, and eaſie, according to that of our Sauiour, My yoake is eaſie, and burthen light. And hence is it, that as an Apprentice, when his time is out, taketh the ſame, or greater paines in his Trade, then hee did before, yet is a free man, although hee ſerueth his old Maſter ſtill, for it is a delight vntounto him ſo to doe, eſpecially remembring in what feare hee was before, but now without feare, how rigorouſly compelled vntounto his taske, but now doing it voluntarily, and by reaſon of his rudeneſſe, and ignorance how hard it was, but now by reaſon of his experience, how eaſie: ſo our time of Apprentiſhip to the Law being as it were out, at the ſending of Gods Spirit vntounto vsus, wee are free from it, though wee doe ſtill the things of the Law, for that neither feare leadeth vsus thereunto, not rudeneſſe maketh it hard, but Gods Spirit leadeth vsus, and fitteth our hearts ſo vntounto them, as that all things become delightfull and eaſie. And this is the meaning of the Apoſtle, when he ſaith: Such as are led by the Spirit, Gal. 5.18.Gal 5:18are not vnderunder the Law: and when in another place he ſaith,1. Tim. 1.9.1 Tim 1:9 The Law is not giuen to the righteous, but to the lawleſſe and diſobedient.

4Rom. 8.1.Rom 8:1Fourthly, in regard of condemnation the lawes curſe. Without Chriſt, all are vnderunder heauy plagues and puniſhments, denounced in the law againſt the tranſgreſſors: but Chriſt comming, hath ſet all ſuch as belieue in his name, free here-from, according to that, There is no condemnation to ſuch, as are in Christ Ieſus: and againe, he hath deliuered vsus from the curſe, being made a curſe for vsus. Without Chriſt,Gal 3.13. 2. Cor. 8.Gal 3:132 Cor 8 doe what we could, we ſhould ſtill hauehave bin vntoward and wicked ſeruants, and accurſed; but through Chriſt our will is accepted, and we are deliuered.

And thus yee ſee, how there is freedome from the Law, and yet the Law continueth. Wherefore, neither the licentious Antinomi, nor the phantaſticall Anabaptiſts, are to be heard, which deny all vſe of the Law vnderunder the Goſpell, and maintaine, that the motions of the minde onelie, which they call Reuelations, are to bee followed: Neither are wee to account otherwiſe of that new inuention, then falſe and fantaſticall, and p. 189flowing meerely from idle fantaſtict braines, which teacheth the freedome from the Law, to be the Gentile freedome, vntounto whom it was neuer giuen, but onelyonly to the Iſraelites, neither doth belong vntounto them, but onelyonly ſo farre forth, as it agreeth with the Law of nature, and is explaned in the Goſpell.

This is new, becauſe all antiquity was ignorant of it: Tertullian knew it not, for otherwiſe he would not hauehave taught, as he did, that God gaue Moſes his Law to all men, and not to the Iewes onelyonly: that reuerend Father Athanaſius was ignorant of it;Lib. aduerſus Jud. prop. 2. for otherwiſe hee would not hauehave taught, that the Law was not brought in for the Iewes ſake onelyonly, neither were the Prophets ſent onelyonly to them, but were appointed to this,Athan. de Lege. & Euang. that they ſhould be Maſters and Pedagogues to the whole world, and that they might be accounted a publique and holy ſchoole, as well in thoſe things that belong to the knowledge of God, as to the diſcipline of the ſoule. And the like may be ſaid of all other Ancients, witneſſe their continuall labouring to commend Moſes, and to magnifie his writings, that they might breede a reuerend opinion hereof, in the vnbelieuers.

Wherefore this is a new deuice, and as it is new, ſo is it dangerous many waies and to be taken heed of. Let vsus then knowing the truth, cleaue vntounto it, knowing that Chriſt hath giuen no liberty to ſinne againſt the Law, in the ſmalleſt things; let vsus ſtill walke as ſtrictly, in regard of the Law, as if we had no libertie at all there-from, that thus we may be anſwerable to our times of freedome by Chriſt Ieſus, and being led by the Spirit, hauehave comfort, that we are not, neither ſhall euer be vnderunder the curſe and condemnation of the Law: from which, thou Lord, finally deliuer vsus. Amen.

Hauing been long enough already in the generalities touching the Law, we are now to proceed vntounto particulars.

Queſt. 51. How many Commandements bee there? and how are they diuided?

Anſw. There be ten, which are diuided into two Tables.

Explan. This number of the Commandements, as alſo the diuiſion, was made by God himſelfe, who gaue them written, as hath been already ſhewed, in two Tables of ſtone, to his p. 190ſeruant Moſes, The Commandements deuided into two Tables.and herein therefore doe all Writers agree, both ancient and moderne, both Proteſtant and Popiſh, the onelyonly difference is about the right diſtinction of theſe Commandements. For ſome hauehave placed fiue in either Table, as the Iewes, Philo and Ioſephus, learned Writers amongſt them: Some hauehave placed three in the firſt Table, and ſeuen in the ſecond, as ſometime Auguſtine did, to expreſſe the myſterie of the Trinitie: but the Papiſts doe it at this day, to defend their Idolatry, and yet to keepe the number of ten, they deuide the laſt Commandement into two; and ſo doe the Lutherans. Some againe diuide them by foure in the firſt Table, and ſixe in the latter, as almoſt all ancient Greeke fathers, Athanatius, Origen, Gregorius, Nazianzenus, Chryſoſtomus, &c. and ſome Latines, as elſewhere, Auguſtine, Hierom, Ambroſe, Sulpitius, &c. But this controuerſie might ſoone be ended, if men would bring their religion to Gods Law, and not Gods Law to their religion, as they of the Roman Church doe. For if the firſt table bee the firſt and greateſt Commandement of the Law, teaching vsus to louelove the Lord with all our heart; and the ſecond be like vntounto it, teaching our duty towards our neighbour, how we ſhould louelove him, as our ſelues, as Chriſt himſelfe hath taught, then it is without doubt, that all which teach the louelove of God, belong to the firſt; and all which teach our duty towards our neighbour, belong to the ſecond Table. Which being ſo, and foure diſtinct things giuen in charge, touching the louelove of God; and ſix touching our neighbour, and no more, how can the diſtinction fitly be otherwiſe made, but into foure and ſix? Againe, let the laſt Commandement be well conſidered, and it will eaſilie appeare to be but one, euen all that, which forbiddeth coueting, both becauſe it toucheth but one thing onelyonly, and is againe repeated in a different order, in the booke of Deuteronomy, Thou ſhalt not couet thy neighbours wife, Deut. 5.21.Deut 5:21thou ſhalt not couet thy neighbours houſe; whereas in Exodus it is, Thou ſhalt not couet thy neighbours houſe, thou ſhalt not couet thy neighbours wife. Which would not hauehave been, if it had been two diſtinct Commandements: but as all the reſt, ſo theſe in their repetition, would hauehave kept their proper places.

p. 119Queſt. 52. In which Table doe you learne your dutie towards God?

Anſw. In the firſt: containing the foure former Commandements.

Queſt. What is your dutie toward God?

Anſw. My dutie towards God, is to belieue in him, to feare him, and to louelove him with all my heart, with all my ſtrength, and with all my might: to worſhip him, to giuegive him thanks, to put my whole truſt in him, to call vponupon him, to honour his holy name, and his word, and to ſerue him truly all the dayes of my life.

Our duty towards God in the …wer firſt Commandements.Explan. This is in generall the content of the Commandements of the firſt table, and is thus without further diſtinction ſet downe, hauing reſpect vntounto young children, with whom it is well, if ſome good things in generall be put into them, as they are able to beare, and with ſuch breuity, theſe things could not better hauehave been couched together. The firſt words expreſſe the firſt Commandement, of hauing the Lord for our God; for this is to belieue in him, to louelove him, to feare him, and to pray vntounto him, the ſecond is expreſſed in the next words, to worſhip him, and to giuegive him thanks, it being the duty of this Commandement purely to doe the parts of his worſhip: the third is expreſſed in the words following: to honour his holy name, and his word, it being the maine matter ſpecially pointed at there, that in all things Gods name and his Word be glorified: and the fourth, of keeping holy the Sabbath, and then deuoutly ſeruing God, in the duties by him appointed, is expreſſed in the laſt words: and to ſerue him truly all the dayes of my life: as will appeare more plainely in the larger opening of eueryevery of theſe Commandements, as here followeth.

Queſt. 53. How many be the parts of eueryevery of the Commandements of the firſt Table?

Anſw. Two, the Commandement it ſelfe, and the reaſon thereof.

Explan. Before that wee come to the particular handling of each Commandement, two things are further to bee premiſed, firſt, certaine rules are to be laid downe, tending to the better vnderſtanding of them: and then is to be ſhewed the ſingularity of p. 192theſe Commandements concerning God, aboue thoſe that concerne our neighbour.

Rule 1. Rules for expounding the Commandements.Firſt for the Rules, one is this: EueryEvery affirmatiue commanmandement includeth his negatiue, and the negatiue the affirmatiue: as for example, the third commandement is negatiue. Thou ſhalt not take the name of the Lord in vaine, now it containeth alſo the affirmatiue, thou ſhalt honour the name of the Lord, and ſo of the reſt: and this is plaine, from ſundry places thus expounding them. The fourth Commandement expoundeth it ſelfe thus, when the Lord vntounto the affirmatiue, Keepe holy the Sabbath day, addeth the negatiue. Thou ſhalt doe no manner of worke therein. The fifth is thus expounded, where it is ſaid: He that curſeth Father or Mother, or that is diſobedient vntounto them, ſhall bee brought forth, and ſtoned to death, and generally the commandements of the ſecond Table being all negatiue, but one, are thus expounded of our Sauiour Chriſt, ſaying the ſecond is this, Thou ſhalt louelove thy neighbour, as thy ſelfe.

Rule 2.The ſecond rule is this; EueryEvery negatiue commandement doth bind alwaies, and vntounto all times: eueryevery affirmatiue doth onelyonly bind alwaies, but not vntounto all times alſo, as for example: Thou ſhalt not hauehave no other Gods but me: the affirmatiue of hauing the Lord for our God doth bind alwaies, ſo that he ſinneth; whoſoeuer at any time denieth the Lord in his heart, or doth contrarie to the feare or louelove of God: but hee ſinneth not, that doth not actually exerciſe theſe affections at all times, becauſe that a man ſometime ſleepeth, ſometime through the violence of diſeaſes looſeth the vſe of his reaſonable ſoule, many times alſo is poſſeſſed with vehement thoughts which employ the mind another way; and laſtly, occaſions are not at all times offered to try our hearts. The fourth Commandement in the affirmatiue hath, Remember that thou keepe holy the Sabbath day: againſt this hee ſinneth, whoſoeuer doth breake the Sabbath: but he ſinneth not, that doth not keepe it at all times, and parcels of times, becauſe the weakeneſſe of our natures requireth ſome reſt and pauſe, at what time we cannot be buſied in holy exerciſes. The like is to bee ſaid of honouring our parents &c. But come to negatiue Commandements, and you ſhall ſee, that whoſoeuer ceaſeth from obſeruing them at any time, is a ſinner; for example; Thou p. 193ſhalt doe no murther, is a negatiue command: and ſo is, Thou ſhalt not commit adultery: if any man then ſhall murther at any time, or be adulterous, whether he be drunken or ſober, angry or quiet, tempted or not, in whatſoeuer place, time or occaſion, hee is a tranſgreſſor, and this diſtinction is ſet forth amongſt, Schoole-men, by the termes of ſemper and ad ſemper.

The third Rule is this:Rule. 3. EueryEvery commandement forbidding any ſinne, doth not onelyonly forbid the ſinne named, but all ſins of the ſame ranke alſo, and all occaſions of the ſame; and the maine ſinne onelyonly is named, to make the branches the more odious, as being of the ſame nature before the Lord. Thus Chriſt himſelfe interpreteth the ſixth, ſeauenth, and third commandements, where reprouing the Phariſees doctrine,Math. 5.Matt 5 only forbidding murther, and the act of adultery, and falſe ſwearing by Gods holy name, he teacheth, that euen vnaduiſed anger is a ſinne, and to looke vponupon a woman to luſt after her is adultery, and to ſweare any oath at all in ordinary communication, is from the Diuell, by which we may gather how we are to vnderſtand the other commandements alſo.

The fourth rule is this:Rule. 4. The Commandements of the firſt table are abſolutely to be kept, and for themſelues, the other of the ſecond table are to bee kept for the firſt. For, if any man ſhall obſerue this, Thou ſhalt hauehave none other Gods but mee. Thou ſhalt not make any grauen Image, &c. or thou ſhalt not take the name of the Lord in vaine, in meere obedience to the Kings Lawes, or thereby to pleaſe holy men, who doe ſpit at the workers of ſuch abhominations, and not through an imediate reuerence of that heauenly maieſty which hath commanded, that mans obedience is none obedience, his keeping of theſe lawes is no keeping of them, becauſe the maine thing heere intended is neglected, viz. the ſetting vp of God in our hearts aboue all, and that which is moſt abhorred, is practiſed, viz. the feare of God taught by the preceps of men. Eſa 29.13.Isa 29:13And on the other ſide, who ſo ſhall obſerue theſe lawes, Thou ſhalt not kill, Thou ſhalt not ſteale, &c. without being moued herevnto through a conſcience of the firſt table, commending the louelove of God vntounto vsus, and the louelove of man for Gods cauſe, after p. 194whoſe Image he is made: his keeping alſo is no keeping of the law, becauſe the praiſe of men is the marke, at which he aymeth, or elſe, that he may be dealt friendly withall againe, and thus did the very Phariſees and Publicans.Math. 6. Math. 5.Matt 6Matt 5 Hee only loueth his neighbour aright, which maketh the louelove of God the fountaine and beginning of his louelove to his neighbour.

Rule. 5.The fift Rule is this. Howſoeuer the leaſt commandement is not ſo ſmall, but the breach thereof deſerueth death; yet the breaches of ſome commandements are greater, and more heynous, then of others. Thus to breake the commandements of the firſt Table is in it ſelfe ſimply more heynous, and this ſinne ſhall hauehave a more grieuous puniſhment in hell then ſinnes againſt the ſecond table. For Sodom and Gomorrah, ſaith Chriſt vntounto the Iewes,Math 11.Matt 11 ſhall riſe vp againſt you, and condemne you: becauſe their ſinne in refuſing and denying their God and Sauiour was greater then all the ſinnes, though moſt loud crying of that people. And for this is it, that the maine ſinnes againſt eueryevery precept of the firſt Table were cenſured with death, but it is not ſo with all thoſe of the ſecond Table.

Yet doe I not ſo rigorouſly preſſe this rule, as to inferre, that the leaſt ſinne againſt the firſt Table, muſt needs bee more heynous then the greateſt againſt the ſecond, which hath beene raſhly concluded by ſome. Can any Chriſtian perſwade mee that I commit a more damnable ſinne in being ouertaken with a nap at a long Sermon, or comming once late to Church, then if I had murthered my owne Father? Let me be throwne out of a window if I thinke that. Eutychus, Act. 20.9 ſinned more grieuouſly then Cain, Gen. 4 8. In gathering a proportion betweene one ſin and another, all reſpect is not to be had to the obiect againſt whom the offence is done, but regard muſt bee had alſo of the kinde of the action committed, of the malice or infirmity of the committer, &c. Theſe bee ſometime ſo ſuperlatiue, that they ouerbalance the generall reſpect to the obiect. The compariſon therefore betweene the two Tables, is, to receiue modification and moderation by reſtraints, as caeteris paribus, or where there is not ouermuch imparity otherwiſe, in eodem p. 195gradu aut ſpecie, wherein affections, intentions, malices, preſumptions, infirmities, neglects, &c. are to bee counterbalanced among themſelues and one againſt another.

The ſixt Rule is this, there is ſo neere a relation betwixt all the commandements of the morall law,Rule. 6. that whoſoeuer obſerueth all, failing onelyonly in one poynt, is guilty of all, becauſe, as S. Iames teacheth, there is one, and the ſame, the Author of them all. And hence it is, that, Of two euils, Iam. 2.…0.Jas 2being mala culpae not penae, not the leſſer, but neither is to bee choſen.

And hitherto of the firſt thing: now followeth the ſecond,Rule. 2. Of the ſingularity of theſe Commandements. of the ſingularity of theſe commandements, which is in this, that eueryevery of theſe foure hath both the commandement, and the reaſon, which is plaine in the three latter, and is only called in queſtion in the former, becauſe it is not placed, as a reaſon, but as a preface to all the commandements, before any charge giuen. Whence it is,The firſt commandement hath a ſpeciall reaſon. that ſome hauehave made it a generall preparatiue perſwading to the obedience of all theſe lawes. But it will appeare I take it to bee a ſpeciall reaſon of the firſt alſo, and more properly belonging vntounto it, if we conſider, firſt that the other three being ſubordinate, hauehave their ſpeciall reaſons, and much more then ſhould, this being chiefeſt, and ground of all.

Secondly, the identity of the reaſon heere vſed, and in the ſecond, I am the Lord thy God, and I the Lord thy God am a iealous God, both being alike fit to ſtrike terrour into the offenders, as the precepts are alike, the one forbidding inward, the other outward Idolatry, ſo that, if this of the firſt bee made only generall, for the ſame cauſe may that of the ſecond, and neither ſhall hauehave their ſpeciall reaſon.

Thirdly, if it bee further conſidered, how this reaſon doth ſpecially fit the precept, I am the Lord, therefore thou ſhalt acknowledge me and none other, I brought thee out of the Land of Egypt, &c. therefore thou ſhalt be vngratefull, if thou deny me, or ioyne any fellowes with me.

p. 196Queſt. 54. In which wordes is the firſt Commandement contained, and in which is the reaſon?

Anſw. The Commandemennt is in theſe words, Thou ſhalt hauehave none other Gods but me. The reaſon in theſe, I am the Lord thy God, which hath brought thee out of the Land of Aegypt, out of the houſe of bondage.

Queſt. 55. What are wee heere commanded?

Anſw. To hauehave the Lord for our God, which is to louelove him aboue all, to feare him aboue all, to put our whole truſt, and confidence in him, and to make our prayers vntounto him alone.

The manner obſerued in handling the Commandements.Explan. The method which I intend generally to follow in opening the commandements, is firſt to handle the commandement it ſelfe, and then the reaſon, and in eueryevery commandement theſe two parts, the duty inioyned, and vice forbidden, where the commandement is affirmatiue, and contrariwiſe, firſt the vice forbidden, and then the duty, when it is negatiue. This firſt commandement is mixt, or compounded of both, thou ſhalt hauehave me for thy God, and none other.1. Duty Inioyned. Touching the duty it is to hauehave, and to ſet vp in our hearts and practices, the Lord Iehouah, who only raigneth in Heauen and in earth, for our God, which is the maine and principall ſcope of the whole Law: euen as the maine duty of a Subiect towards his Prince, is to acknowledge him, and to ſweare allegeance vntounto him, which if it be not, what will all other Lawes and Statutes auaile? What likelihood is there of being contained in obedience in other things? Surely, none at all; but that the perſon which is vnconformable in the firſt, will liue like a diſorderly Riotour, and dangerous Traytor. So if we refuſe to ſet vp the true God in our hearts, which is our vowing allegiance, what other account can the Lord make of vsus, but as of a company of Out-lawes, and vnworthy to liue in the Common-wealth of his Church, and to bee fellow-Citizens with his Saints. Now the Lord is not then acknowledged, this duty is not then performed, when we make profesſion in word, and outwardly of ſeruing the true God, but when wee louelove him in the higheſt p. 197degree, when we feare him, truſt in him, and ſeeke vntounto him, in all our necesſities. Wherefore Almighty God, in commenting vponupon this precept, in other places of his holy Word, hath ſhewed expresſly how earneſtly hee requireth all theſe things.

1 Duty, To louelove God.Firſt for louelove, he vrgeth it with ſuch a Preface, and ſtraineth himſelfe to ſo many varieties in presſing it, as if hee would make knowne, that all elſe were nothing without it; Heare, O Iſrael, Deut. 6.3.Deut 6:3(ſaith he by his ſeruant Moſes) and take heed to doe it, that it may goe well with thee, and that thou maiſt increaſe mightily, &c. And againe, Heare, O Iſrael, the Lord is God only, Verſe 4. Verſe 5.& thou ſhalt louelove the Lord thy God, with all thine heart, with all thy ſoule, and with all thy might.

2. For feare, he calleth for it by his Prophet,2. Duty. To feare God. Mal. 1.6.Mal 1:6 as they would hauehave him to account them for his ſeruants and children, If I be a father, where is mine honour? if J bee a maſter, where is my feare? ſaith the Lord of Hoſts. And our Sauiour Chriſt ſo preferreth this feare, as hee putteth downe all feare of great ones in this world, in regard of it, ſaying: Feare not him, which can kill the body, but is not able to kill the ſoule: but feare him, Math. 10.28.Matt 10:28who is able to deſtroy both body and ſoule in hell.

3. For truſt and confidence,3. Duty. To truſt in God Pſal. 20 8. Pſal. 125.Ps 20:8Ps 125 they which truſt in other things, either men or horſes, ſtrength or wit, ſhall bee confounded, onelyonly hee that putteth his truſt in the Lord, ſhall ſtand ſtedfaſtly: he ſhall be as Mount Zion, that can neuer be moued. Wherefore all other truſt is ſtraightly forbidden, and this alone eueryevery where commanded, as being a moſt mighty and ſtrong arme and tower.

4. For ſeeking to the Lord by prayer,4. Duty. To ſeeke vntounto him by Praier. Pſal. 50 14.Ps 50:14 which is alſo an action of the heart, the lifting vp of the ſoule: we are hoth directed vntounto him, ſaying, Call vponupon me in the time of trouble, and J will heare and deliuer you: and vntounto him onelyonly, where it is ſaid, Thou ſhalt worwip the Lord thy God, Deut. 6.13.Deut 6:13and him onelyonly ſhalt thou ſerue. And by the examples of holy men, mentioned in the Scripture, of which not one is to be found negligent in this duty, not one that did the Lord this diſhonour, to make the lifting vp of his heart common to any other Saint or Angell. And truely there is great reaſon, that wee ſhould thus ſet vp p. 198the Lord in our affections. For who is to be found ſo worthy of louelove as he,Iam. 1.17.Jas 1:17 ſeeing that he is our maker, and eueryevery good gift, and eueryevery perfect guift commeth downe from him the Father of lights: and if exceſſe of louelove require the like in thoſe, who are thus affected: then the very louelove of God towards vsus, if there were none other motiue may conſtraine vsus to this exceſſe of louelove towards his Maieſty.Rom. 5. Pſal. 10.3Rom 5Ps 10:3 For he loued vsus, yet being enemies, he loueth vsus with that louelove with which Parents doe louelove their deare children,Eſa. yea with greater then tender-hearted mothers; for though they ſhould forget their children, the fruit of their owne wombes, yet God will not forget his people.

Who ſo mighty as the Lord God Eſa. 40.Isa 40Againe, who is ſo terrible as the Lord and ſo worthy to be ſtood in awe of? Princes are but graſſe-hoppers, and all the world but as the drop of a bucket, in compariſon of him. When he commeth downe, the earth trembleth and quaketh, the brighteſt body of the Heauens for feare couer themſelues with blackneſſe: His voyce is thunder, caſting downe the ſtrongeſt things, and making the very Hindes to calue for feare,Pſal. 29.Ps 29 his breath a ſmoke, and conſuming fire, his chariot the ſtrong tempeſtuous windes, for he rideth vponupon the wings of the winde, his rod an iron Scepter, beating in pieces whole Nations, as a potters veſſell; his eyes, as flames of fire caſting forth lightnings; his hands ſuch as that hee can ſpan the earth, and hold all the waters of the Seas within his fiſt; the Heauens are his Throne, and the earth his foot-ſtoole; his armies are Angels twenty thouſand thouſands; let him but begin to ſpeake,Exod. 20. Exod. 33.Exod 20Exod 33 and all men will run away; let him but ſhew himſelfe, and no fleſh can liue; yea, let but one of his Angels come, and we ſhall tremblingly fall downe like dead men. Who then is to be feared like vntounto him, with him wee may take courage and ſay,Rom 8.33.Rom 8:33 who can be againſt vsus; but hauing him againſt vsus, it will no whit auaile, though all the world be on our ſide

None to bee truſted in but God. Prou. 23.5. 1. Tim. 6.17.Prov 23:51 Tim 6:17Moreouer, what is there to be truſted in beſides the Lord? not riches, for they hauehave wings like an Eagle, and will flye away: great ſubſtance is the vncertainty of riches: not friends amongſt men, for they ebbe and flow as we be in proſperity or aduerſity, p. 199their breath is but in their noſtrils, as a light they are ſoone put out; nor amongſt the Saints departed, for they know not of vsus, and of our caſes; not cunning & wit,Eſa. 64.13.Isa 64:13 for Ahithophels wit is ſoone turned into fooliſhnes; not our owne ſtrength, courage, and preparation, for an horſe is but a vaine thing to ſaue a man, our ſtrength is but as graſſe that is ſoone cut downe and withereth. The Lord only then, is a ſure Towre of defence, a Fortreſſe, and ſtrong Caſtle to ſuch as flye vntounto him. Of this had Iehoſhaphat experience, when his enemies comming vponupon him, he ſaid,2 Chron. 20.2 Chr 20 Wee know not what to doe but our eyes waite vponupon thee, O Lord; and ſo he put them to flight, without ſtriking one ſtroke: And the like experience had Ananias and his brethren, who did, rather then fall downe before Nebuchadnezzars golden Image, offer themſelues to the fiery fornace, being ſeauen times hotter, then at other times, becauſe they knew that God was able to deliuer them, and ſo eſcaped vntouched of the fire. What ſhould I further ſpeake of Iaacob, Ioſeph, Daniel, the Prophets and Apoſtles? Was there euer any that truſted in the Lord in vaine? No verily, examine all hiſtories and you ſhall finde none: But contrariwiſe, Martyrs reioycing againſt their expoſing vntounto wilde beaſts, vponupon tormenting racks, and in the middeſt of fiery flames, and oftentimes ſaued out of ſtrong Priſons, and the very iawes of death: innocent ſoules wonderfully iuſtified, and their aduerſaries ſhamed; men diſtreſſed, and almoſt famiſhed, miraculouſly prouided for: and whole Nations vniuſtly attempted by the proud enemy, with helpe from Heauen deliuered, and their enemies confounded, and all this, when they hauehave put their truſt in the Lord.

Gen. 17.1.Gen 17:1Laſtly, can it enter into any reaſonable ſoule to think that he had need to pray to any other ſauing to the Lord only? ſeeing he alone can thus powerfully ſaue, & needeth no helper. Indeed, when we ſeeke ſuccour from humane wit, counſell, ſtrēgth, friends or allies, it is good to make our ſide as ſtrong as we can, by ſeeking vntounto many; but groſſe impiety, becauſe wee ſhould thus ioyne vntounto him, fellowes and partners, and thurſt ſubiects (as it were) into the chaire of their Prince, when he alone requireth all our heart, we ſhould giuegive room to p. 200others, a thouſand times inferiour to him: when he commandeth, that we ſhould ſerue him only & worſhip him, we ſhould ſacrilegiouſly communicate our ſeruice vntounto creatures alſo. Neither doth it helpe, which is alledged, that we do not ioyn the creature with the Creator, but only vſe him in his place, being neare & deare vntounto the Lord, that through his mediation, we may the rather be accepted: for God is not lyke earthly Princes, vntounto whom a poore ſubiect vſually cannot hauehave acceſſe, without the help of ſome neere about him, or if he be, he is like vntounto the beſt onelyonly, ſuch as the Emperour Rodulph was, anno, 1273. who was wont to ſay to thoſe about him, GiueGive leaue I pray you and roome, Cant. 13.to my ſubiects to come vntounto me, for I was not therefore made Emperour, that I ſhould be ſhut vp from men, as it were in a cheſt. So the Lord would hauehave vsus at any time to come vntounto his owne Maieſty, and whereas this is ſlandered with the name of preſumption, let not any word or ſillable tending heerevnto, be ſhewed in all the Scriptures, and then wee will yeeld it to bee ſo alſo, but ſure it is that all things there ſound to the contrary, that God is very gratious to all that ſeeke vntounto him, without the help of Aduocates. Or if we need an Aduocate (as ſure we doe, ſuch an one as partaketh both natures) we hauehave one appointed vsus, Ieſus Chriſt the righteous, 1 Ioh 2 2.1 John 2:2who is the propitiation for our ſinnes: and therfore I am ſure, that ſuch as flye to others in auoyding ſuppoſed preſumption, doe incurre very damnable ſuperſtition.

Rom. 10.Rom 10Now we cannot thus ſet vp the Lord yet in our hearts, vnleſſe we know him, according to that, How ſhall th…y call vponupon him, of whom they heard not? So how ſhall wee pray vntounto him, whom wee know not? How ſhall wee louelove him and truſt in him? Ignoti nulla cupido: There is no deſire of a thing vnknowne: we will neuer take any paines in ſeruing the Lord, vnleſſe we know him. For this cauſe is ignorance ſo much exclaimed againſt, and the knowledge of God ſo highly commended, as that it is ſaid to be life eternall. Wherefore wee muſt alſo endeauour our ſelues in this as the foundation of all,Ioh 17. H…b. 11.John 17 ſeeing he …hat commeth vntounto God, muſt firſt know what God is. But concerning this, wee ſhall not need to adde any more in this p. 201place, becauſe it hath been already handled in the ſixth Queſtion vnderunder the title: What God is.

Quest. 56. What are wee forbidden in this Commandement?

Anſw. Firſt Atheiſme; which is the acknowl…dgement of no God. Secondly, ignorance; which is the neglect of he knowledge of God, or of his Word. Thirdly, prophaneneſſe; which is a regardleſnes of God and of h s worſhip, that is, prayer, hearing of the Word, and receiuing of the Sacram nts. Fourthly, inward Idolatry; which is, the giuing of Gods worſhip vntounto creatures, by praying vntounto them, truſting in them, or ſetting our hearts vponupon them.

Explan. After the duty,Vices forbidden in this Commandement. 1. Breach by Atheiſme. heere follow the vices and ſins againſt this Commandement, not all, but the principall, which hauehave alſo other branches ſpringing from them. The firſt and maine breach of this Commandement, that ſtriketh at the very head, is Atheiſme, a monſter in nature, whereby the creature riſeth againſt the Creatour, not as the men of Babell, to ſtop the paſſage of his iudgements, but vnlike to all men, to diſanull him, & to make him without being, who giueth being to all; to pull him out of his Throne, and to leaue him no authority, who is aboue Kings and Princes, and to put downe his power, who alone by his power vpholdeth all things, and in whom only we liue and moue. Yet ſuch a ſin as this there is amongſt monſtrous and vnnaturall men, and that not only amongſt ſome barbarous people in profeſſion, which is the heighth of Atheiſme, but euen ſecretly in the heart, with which kinde many are infected euen vnderunder the Goſpell: And this is, when men doe but in their hearts imagine that it is all vanity, which is ſpoken of God, or that there is no ſuch God as the word doth deſcribe vntounto vsus.

The diuers kindes of Atheiſme.Thus there be ſundry ſorts of heart-Atheiſme, as firſt, that which Dauid complaineth of in the Pſalme; The foole hath ſaid in his heart that there is no God. Which is, when men through a ſelfe-conceitedneſſe affect to be wiſer then all the world,Pſal. 14.1.Ps 14:1 doe hold this, that there is a God, not really, but in opinion or ſhew, being an Idol Scar-crow, fit only to keepe ſimple perſons in awe, by theſe their reaching imaginations, prouing p. 202themſelues moſt ſimple and fooliſh of all others. For, what greater folly can there bee, then to hauehave the vnderſtanding blinded more then bruite beaſts,Pſal. 104.Ps 104 whoſe eyes doe looke vntounto God, and ſo receiue their food in due ſeaſon? but theſe being daily fed, and cloathed by the ſame God, are not able to ſee ſo farre, as to him that reacheth out the hand of prouidence continually to ſuſtaine them. O Aegyptiacall darkneſſe, with which they are beſet which neuer befell any that were left vntounto nature onelyonly, except Epicures & Belly-gods, that lay ouer-whelmed in the bottome of pleaſures gulfe:Act. 17.Acts 17 all others ſcorned to be Atheiſts, and rather, than vntounto none, did ſacrifice to the vnknowne God, as wee may ſee by the Athenians.

Pſal 10.3.Ps 10:3A ſecond heart-Atheiſme is, to conceiue otherwiſe of God, then he hath reuealed himſelfe in his Word: for, whatſoeuer is there ſpoken of God ſuch an one he is, yea, eueryevery attribute of God is God, ſo that the heart conceiuing a God without any of theſe is guilty of Atheiſme. Now the attributes of God are mercy, power, iuſtice, preſence, wiſedme, and holines all infinite, and in the higheſt degree: ſo that he which goeth on in ſin, & bleſſeth himſelfe with the couetous: he which flattereth himſelfe with a conceit of Gods abſence, far aboue in the Heauens, and couered with the clouds, with the wicked againſt whom Ioh ſharpeneth his tongue: and he which kiſſeth his hand in ſecret,Iob. 22.22.3.Job 22:22Job 22:3 and ſacrificeth to his nets in his proſperity, praiſing his owne diligence & induſtry, with the wicked ones of Zephanies time,Zeph. 1.12.Zeph 1:12 aſcribing neither good nor euill to the Lord, hee I ſay, hath an heart poſſeſſed of Atheiſme. And hence ariſeth alſo a third Atheiſme, when any ſhall conceiue otherwiſe of God, in regard of the perſons in the God-head, viz. denying either the Sonne, or Holy Ghoſt, as Turkes and Iewes:1 I…h. 2.23. for he that hath not the Son, neither hath he the Father, and then muſt needs be an Atheiſt, as by the ſame reaſon he is, that hath not the Holy Ghoſt. For the ground of this truth there is a God: See aboue vnderunder the ſixth Queſtion.

2. Breach is by Ignorance.The ſecond breach of this Commandement, is by ignorance, which is the very next dore to Atheiſme, becauſe, that p. 203where ignorance preuaileth, there can be but a poore deale of louelove, little confidence, and ſimple, ſeruice done vntounto the Lord. This ignorance is ſomtime ſimple & ſomtime affected. Simple ignorance, when the meanes of knowledge bee wanting, either within a man there being dulneſſe & want of capacity, or without, there being no viſion, propheſying failing preaching coldly, or ſeldome, exerciſed; and this excuſeth not ſimple people, thus liuing in ignorance,Luc. 12.Luke 12 if they doe things worthy of ſtripes, for they ſhall notwithſtanding, be beaten: euen where viſion faileth the people periſh. Ezech. 3.Ezek 3But if there bee fault in the watchmen, their blood ſhall alſo bee required at their hands. Neither ought this to ſeeme ſtrange, conſidering that naturall viſible meanes, the Heauens, Sun, & Stars,Rom. 1.20.Rom 1:20 doe reueale to the conſcience, the inuiſible God head, power, wiſedome and goodneſſe, that all may be without excuſe. Affected ignorance is, when there is no fault in the means wanting, but people are content to be ignorant, euen vnderunder the meanes, that they may ſin the more freely, pretending, that they are not booke-learned, want leaſure, and hauehave buſineſſe enough, both to toyle and ſtudy for neceſſary bodily ſuſtenance. And this was the ignorance of the Iewes, who tolde Ezechiel, that they would not heare nor obey,Ezech 3. Ioh. 3.1.9. and of whom Chriſt ſaith, that light was come into the world, but men loued darkeneſſe more then light: but what ſaith hee of ſuch? Verily, This is the condemnation of the world, for he that doth good, loueth the light, and commeth vntounto it. And this is verified at this day, for as poore and as vnlearned as any that vſe theſe pretences, come, to the light of Gods word, and are bleſſed with much diuine knowledge, and are neuer a whit the further from meanes of ſuſtentation heere neither.

Math. 4.Matt 4Yea, if all theſe naturalls were not blinde, they would ſee that man liueth not by bread onelyonly but by eueryevery word, that proceedeth out of the mouth of God. If following this excellent light, were ſome hinderance for the world, yet they would ſee that it were to aduantage, ſeeing the one is but food that periſheth, the other food that indureth to eternall life. Ioh: 6.Which I doe not therefore ſpeak to fauour or incourage poore ſoules, in leauing the workes of their calling, and gadding vp and downe to follow Sermons, farre off, to the pinching of p. 204themſelues, wiues and children: I doe rather pitty ſuch, and aduiſe them to conſider what the Lord biddeth them remember, viz. to keepe holy the Sabath, and in the ſixe dayes to doe all which they hauehave to doe,Amos 8.Amos 8 conſidering that there is now no famine of hearing Gods Word, in which there ſhould bee neede of wandering vntill faintneſſe, but great plenty, for which his name bee bleſſed and praiſed for euer. Let ſuch therfore continue their deuotion, but not rack it without reaſon, in trauelling after mens perſons, a thing too vnuſuall in many places now adayes, neither yet grow ſo remiſſe as to neglect good husbandry for the ſoule, of reading, meditation, prayer, and hearing Sermons when opportunity is offered and allowed by authority. And for the other that ſet ſo light by diuine knowledge, whatſoeuer their pretexts bee, they are but as fig-leaues to couer their ſoules nakedneſſe, they ſhall notwithſtanding be found out, and placed in the next ranke to Atheiſts at the laſt day

Obiect. 1 SolThey ſay, what needeth ſo much ſtudying, and hearing, can all the Preachers ſay more then this: LoueLove God aboue all, and thy neighbour as thy ſelfe? and belieue in Ieſus Chriſt with all thy heart? But oh louers of folly, and delighters in blindneſſe, bee there not alſo for all trades and profeſſions certaine generall ſhort rules, which all know, but all are not therfore of knowledge enough for the ſame trades: they had neede wee grant notwithſtanding to be trained vp many yeares, and to hauehave a long time to be acquainted with the myſteries thereof: and ſhall wee then bee ſo baſely conceited of the Chriſtian profeſſion, as to thinke that a little ſuperficiall knowledge of theſe generalities is ſufficient to make a tradeſ-man in this kinde, eſpecially conſidering that the myſteries heere be farre exceeding, and we hauehave nothing this way naturally,1 Cor. 2 14.1 Cor 2:14 but as wee are taught of the Spirit, neither doe wee know, but when wee hauehave experience, according to that of the Pſalmiſt: Come taſte and ſee how good the Lord is.

Obiect. 2 But they ſay further, the more knowledge the leſſe grace, the further from ſimplicity in dealings, & the nearer to cunning knauery.

p. 205Sol.Thou art deceiued (O man) whoſoeuer thou art, that goeſt about thus to diſgrace that which the Lord will honour: is it not Chriſtian knowledge of God, and of his wayes, that maketh a man thus vnlike a Chriſtian, but the corruption of nature, and Satans wilines, miſguiding ſome to hypocriſie. Such, to vſe the phraſe of the Apoſtle, know nothing, 2. Cor. 8.2 Cor 8as they ought to know, they hauehave none experience ſeaſoning the heart, but ſome borrowed words of wiſdome, tipping the tongue, and affected carriage and geſture of ſanctity and auſterity, wherewith ſome ſeeke to catch others with admiration. Yet good meanes and meaſure of knowledge is not bee condemned nor contemned, becauſe ſome (perhaps) make a maske of it to cloath their owne impieties. Wine and other good liquor is not therefore auoyded, becauſe diſtemper followeth, when it meeteth with light braines: neither is humane learning condemned, becauſe ſome great proficients this way, hauehave beene moſt aduerſe to Chriſtianity.

Obiect. 3 But they ſay further, ignorance is the mother of deuotion, there is honeſteſt dealing among ſuch, and more feare of offending.

Sol.It is true indeed it is the mother of popiſh deuotion, who yet require knowledge of the grounds of Religion, but not to meddle any further, becauſe it is dangerous to their ſtate: and as our Sauiour Chriſt ſaid of publicans and ſinners, ſo may we truly ſay, that wicked, and prophane perſons ſhal enter into heauen, & theſe honeſt dealers be ſhut out of doors, viz. if they harken to the voice of wiſedome, theſe pleaſing themſelues in their eſtate, and delighting in folly.

3. Breach. Prophannes.The third breach of this commandement is prophanenes, which is a regardleſneſſe of God, when a man being about any villany, remembreth not, or careth not that hee is in Gods preſence, but ruſheth vntounto it as an horſe into the battle, or as a Lyon ſeeking his prey goeth on, not being daunted by any lets in the way, and a regardleſneſſe of the worſhip of God, which is, when prayer, word, and ſacraments are not vſed at all, or without all reuerence, as if ſome ſtage-play were acted, or ſome old wiues tale told. But to deale more ſtrictly with this ſinne, it hath the beginning from Eſau, whom God p. 206hated, as witneſſeth the Apoſtle, ſaying, Let there be no fornicator, Heb. 12.16.Heb 12:16or prophane perſon, as Eſau who for one portion of meate ſold his birth-right. It maketh that the perſons infected heerewith, preferre any ſmall worldly thing either of pleaſure or profit before heauenly things. And this ſinne ſheweth it ſelfe many wayes.

Eſa 3.9.Isa 3:9Firſt, by liuing ſecurely in open ſins, being without ſhame, or regard of God or man, as the Iewes were accuſed by the Prophet, ſaying, They declare their ſinnes as Sodome, they hide them not, iuſt as if he ſhould deſcribe the drunkards, and deſperate ſwaggerers of theſe times, for what doe they elſe, but make their liues a trade of ſinning, as if this were the end for which they were borne into the world? What doe they elſe, but as much as in them lyeth, diſcouraging all men from following the Lord, proſtitute both themſelues and others, to Beliall?Prou. 1.Prov 1 whoſoeuer loueth his owne ſoule, will take heede of ioyning with them, what pleaſure ſoeuer they vainely promſe to their aſſociates, as the thiefe doth all riches to his partners.

Secondly, by brutiſh liuing, without all practice of deuotion, little or no praying, reading, or meditation vponupon the holy Scriptures, if outward duties bee performed in the Church, it is with ſuch irkſomneſſe, and diſtaſt in ſome, as that they are glad when they are at an end.

1. King. 18.1 Kgs 18Thirdly, by following and profesſing one Religion, as that there is a diſpoſition, if need requires, vntounto a contrary, this is by Eliah termed, halting betwixt two opinions, betwixt God and Baal, and the Lord had rather that men ſhould follow Baal altogether, then to follow him thus ſidewayes. A prophane heart cauſeth this, for where it is otherwiſe, there is the conſtancie of the Apoſtles, It is better to obey God than man.Act. 4.Acts 4 Which conſtancie was heroically renewed by a noble man in Germany in this laſt age, who is worthy eternall fame:Oſiand: Cant. 16. It was Henry brother to Gorge Duke of Miſnia, vntounto whom the ſaid George ſent, lying vponupon his death-bed, to offer, vntounto him the inheritance of his Dukedome, with all his plate, iewels and treaſure, if ſo bee hee would promiſe to defend the Romane Religion: but he returned this anſwer vntounto p. 207his Meſſengers, this your Embaſſage ſeemeth to reſemble that offer of Satan vntounto Chriſt, All theſe will I giuegive thee if thou will fall downe and worſhip me. And vnleſſe a man be thus reſolute in his profesſion, how can the Lord louelove ſuch a fickle turne-coate? But ſurely he hateth the prophane, and though they ſhall heereafter ſeeke his blesſing with teares, hee will ſhew himſelfe vnflexible, as Iſaack did to Eſau, and ſend them away diſcomforted.

4. Breach. Inward Idolatry.The fourth breach of this Commandement is inward Idolatry, or of the heart, when creatures are there ſet vp, where only is the roome of the Creator. And this is firſt, by louelove, ioy, and delight of the heart without meaſure: for thus the couetous man is an Idolater, becauſe his chiefe delight is in his gold, and worldly pelfe,Col. 3.5. Pſal. 62.10.Col 3:5Ps 62:10 and the Pſalmiſt giueth vsus warning heereof, ſaying, If riches increaſe, ſet not thine heart thereon: thus alſo is the Epicure an Idolator, for that hee loueth his belly, his pleaſure, his eaſe aboue all things, his ſtudy is how to prouide for this, he ſpareth no coſt this way, hee is onelyonly then at his hearts eaſe, when he ſpendeth his time in eating, drinking, and being merry, like the foole in the Goſpell:Luc. 16. Phil. 3.18.Luke 16Phil 3:18 for of ſuch the Apoſtle ſaith, Their God is their belly, their end is damnation: and thus laſtly, the proud perſon, whoſe delight is in himſelfe, his wit, his beauty and comelineſſe, or the heighth of his place, is an Idolater, wherefore the Prophet giueth warning againſt all theſe. Let not the ſtrong man glory in his ſtrength, nor the wiſe man in his wiſedome: and proud Nabuchadnezzar was caſt forth amongſt the wilde beaſts, for example to all that are conceited of their greatnes.

1. Sam. 2.1 Sam 2And heereunto may bee referred Parents cockering their children, through imoderate louelove towards them: when Father Ely did thus, he was ſaid to louelove and honour his children more then God, for which ſuch iudgements were threatned to fall vponupon him, as that he which ſhould heare of them both, his eares ſhould tingle. And the like may they feare, which make Idols of their children, and in no caſe can indure to giuegive them correction. And heere may bee alſo numbred in generall ſuch as louelove their owne wills more then Gods holy will: for that if a priuate offence be committed againſt them, p. 208they fall into a great rage, and ſeeke reuenge; but if againſt God, they are meanly, or not at all moued, they honour themſelues more than God.

2. The creature is ſet in the roome of the Creator by truſt, and confidence, whereby the creature is ſo relyed vponupon, as that with it there is totall aſſurance and no feare: but if it be wanting, nothing but feare, and mournfull deſpaire, and thus the couetous man is the ſecond time an Idolater, becauſe when his barnes and ſtorehouſes bee full of goods, hee cheareth vp his ſoule, and biddeth it be merry, his heart telleth him, that in his need, the wedge of gold will come and helpe him: but if by any caſualty theſe things faile him, he hath no comfort, no reſt, but pineth away, and walketh about like a ſhadow, as though his life conſiſted in his goods. Thus they which truſt in men are idolaters, and the people of Iſrael are often ſharply reproued for ſo doing, the Prophet ſometime threatning them for their more groſſe outward idolatry, ſometime for this more ſecret, and inward by truſting in the King of Aegypt, and Ethiopia. Dauid was alſo infected heerewith, when he cauſed his people to be numbred, and all ſuch amongſt vsus as wholly and meerely truſt in the great forces of vnited nations, or helpe from beyond the Seas in the day of battell. VntoUnto theſe may be added, ſuch as imperiouſly and tyrannouſly beare themſelues vponupon Princes and great perſons being their fauourites, as Haman did, and therefore is there none end of their inſolencies: and alſo ſuch as truſt to Horſes, and weapons, ſhips and Caſtles, and other furniture for the warres, none are ſo bold as theſe in the time of peace, and none ſo forſaken in the day of danger, and ſo cowardly, and the reaſon is, becauſe their God, in whom they truſted, the arme of fleſh, appeareth to be a vaine thing to ſaue a man. Laſt and worſt of all are witches and Wizards, and all ſuch as ſeeke vntounto them in their ſickneſſe, or loſſes, theſe are expreſſe idolaters, hauehave palpably changed their God, and therefore the true God hath commanded, that they ſhould not bee ſuffered to liue. They ſet vp his greateſt enemy the deuell, and the leaſt offenders this way doe in effect, ſay to the blacke fiend of hell, come and help vsus. Which p. 209(Lord) open their eyes to ſee, that run daily to theſe ſiniſter meanes, from God to Satan, that they may be finally deliuered from Satan.

3. The creature is laſtly ſet in the roome of the Creator by praying vntounto it: for it muſt heereby be ſuppoſed to be eueryevery where, or to be able to heare at the leaſt, whereſoeuer it is called vponupon; and this onelyonly can the Lord doe, for it is a property of the infinite alone. Wherefore whoſoeuer calleth vponupon Saint, or Angell, ſetteth vp the ſame as infinite, and ſo maketh a God thereof.