The Sum of Christian Religion 2, Part 3 · Subpart 4

The Sum of Christian Religion 2 · Part 3 · Subpart 4

p. 852OF THE LAW OF GOD, OR, OF THE DECALOG AND TEN COMMANDEMENTES.

THE chiefe Queſtions.

1 What the Law is in general.

2 What are the parts of the Law.

3 What is the vſe of the Law.

4 Jn what the Lawe differeth from the goſpell.

5 How far the Law is abrogated.

6 How the Decalog is diuided.

7 What is the meaning of the Decalog, and of euerie commandement thereof.

1 What the Law is in general.

THE Lawe in generall is a ſentence or decree commaunding things that are honeſt, binding creatures endued with reaſon vntounto obedience, with a promiſe of rewarde, and a commination or threatning of puniſhment. It is a ſentence commaunding thinges that are honeſt: otherwiſe it is no Law. It bindeth creatures endued with reaſon: for the Lawe was not made for them who are not bound to obedience. With a promiſe of reward: The Law freely promiſeth bleſſings vntounto thoſe who perfourme obedience: becauſe no obedience can be meritorious before p. 843God. Obiection. But the goſpell alſo promiſeth freelie good things & bleſſings. Therefore the Law differeth not from the goſpell. Anſw. The Law promiſeth freely after one maner, and the Goſpel after another. The law promiſeth freely with a condition of our obedience. But the goſpel promiſeth freely, without the works of the Law, with a condition of faith, not with a condition of our obedience. Wherefore the goſpell dooth not promiſe bleſſings freely without al condition, but without ſuch a condition, as wherewith the Lawe promiſeth bleſſinges vntounto vsus. And with a commination or threatning of puniſhment: Otherwiſe the Lawe were a vaine and empty ſound, and ſhoulde effect nothing. Moreouer the Latine woorde, Lex, (which ſignifieth the Law) is deriued from Lego, which ſignifieth to reade and publiſh, or from Lego, which ſignifieth to chooſe. With the former deriuation agreeth the Hebrue woorde, with the latter the greeke woord. For in Greeke the Lawe is called foreign, which commeth from a word that ſignifieth to diuide and diſtribute: and therefore the Lawe is ſo called, becauſe it diſtributeth vntounto eueryevery one proper charges and functions. In Hebrue the Law is called thorah, that is, doctrine: becauſe Laws are publiſhed vntounto all, that eueryevery one may learne them. And hereof is it, that the ignorance or not knowing of the Law doth not excuſe: naie rather they who are ignorāt of thoſe laws which belong vntounto them, do euen in that very reſpect ſinne, becauſe they are ignorant.

2 What are the partes of the Law.

LAwes are ſome diuine, and ſome humane. Humane Laws bind certaine men vntounto certaine external actions, whereof there is no diuine commaundement or prohibition expreſlie, with a promiſe of reward, & a commination or threatning of puniſhmentes corporal and temporal. Now all humane Lawes ought to hauehave this their ende, euen that the Lawes of God may bee the more readily and better kept. Further, whereas their cauſes are altered and chaunged according to the ſtate and condition of times, places, perſons, and other circumſtances: the Lawes alſo themſelues may be chaunged. Moreouer theſe Humane Lawes are either Ciuill or Eccleſiaſticall: Ciuill Lawes are ſuch as are made by Magiſtrates, or by ſome whole bodie and corporation concerning p. 844a certaine order of actions to be obſerued in ciuill gouernment, in bargaines and contracts, in iudgementes, and puniſhmentes.

Eccleſiaſtical or ceremonial Laws are thoſe which are made by the conſent of the church concerning ſome certaine order of actions to be obſerued in the miniſterie of the church, which are the limitations of circumſtances ſeruing for the Law of god.

Diuine Lawes, that is, the Lawes of God, partly belong vntounto Angels, and partly vntounto men. And theſe do not only binde vntounto external actions, but require furder internal or inward qualities, actions, and motions; nether propoſe they corporal and temporal rewards and puniſhments only, but eternall alſo and ſpiritual; and they are the ends for which humane Lawes are to bee made. Diuine Lawes, are ſome external and vnchangeable, ſome changeable, yet ſo that they can bee chaunged of none but of god himſelfe, who made them.

By the Law alſo is often-times vnderſtood the courſe & order of nature, inſtituted and ardained by god. So the Law, that is, the order of nature requireth, that a tree bring foorth fruite. After this ſort, is the order of nature vnderſtoode by the Lawe abuſiuely: but yet more abuſiuely dooth the Apoſtle call Originall ſinne, the Lawe of ſinne; becauſe namelie it doth in maner of a Lawe enforce and conſtraine vsus to ſin.

Now hauing humane Lawes, and other things, which are ſignified by the name of Lawe, we will ſpeake henceforth of the Lawe of god, as which only hath place here, and is the fountaine of all other good Lawes, which are woorthie of the name of Lawes. The Lawe of god then is, a doctrine deliuered of god at the creation, by the miniſtery either of Angels, or of men, and afterwardes repeated and renued of him by Moſes and the Prophets, teaching what we ought to doe, and what not to doe, binding reaſonable creatures, alwaies promiſing to perfect perfourmers of obedience, eternal life, condemning eternally them who perfourme not this obedience, except remiſſion be graunted for the Mediatours ſake.

The parts of the Law of god, are in number three, The Morall, Ceremonial, and ciuil, or iudiciall Law.

The Morall Lawe is a Doctrine agreeing with the eternall and p. 845immortall wiſedome and iuſtice which is in god, diſcerning things honeſt and diſhoneſt, knowen by nature and engendred in reaſonable creatures, at the creation, and afterwardes repeated againe and declared by the voice of god, by the miniſterie of Moſes, the Prophets, and Apoſtles, teaching that there is a god, and what he is, & what we ought to doe, and what not to doe, binding all the reaſonable creatures to perfect obedience, both internal and external, promiſing the fauor of god and euerlaſting life to thoſe which perform perfect obedience, and denouncing the wrath of god & euerlaſting pains & puniſhments vntounto them who are not perfectlie correſpondent thereunto, except there be graunted remiſſion of ſinnes, & reconciliation for the Sonne of god the Mediatours ſake.

That in this part of the Lawe, the nature and righteouſneſſe of god is expreſſed, the image of god dooth ſhew; whereunto man was created. For ſeeing this image of god conſiſteth in true righteouſneſſe and holineſſe, Epheſ. 5. and that righteouſneſſe & holines is deſcribed & compriſed in the Law. Deut. 12. Ezech. 20. it followeth then, that this is the image of god, whereunto man ought to be conformed, which is expreſſed in the law. The ſame is taught by manie teſtimonies of Scripture, which affirme that god is delighted with this righteouſnes, which he commaundeth in the Lawe, and that hee dooth ſuch things, as that is, and hateth the contrary.

That this law is external, is hereof apparant and manifeſt, becauſe it remaineth from the beginning vntounto the end of the world one and the ſame, & we are redeemed by Chriſt and regenerated by the holie ghoſt, to obſerue and keepe this Law in the life to come. 1. Iohn 2.7. J write no new commaundement vntounto you, but an old commaundement, which ye hauehave had from the beginning. Galat. 5.20. They which doe ſuch things, ſhal not inherit the kingdome of god.

The Moral Lawes are ſo belōging vntounto the Decalogue, that not only they agree with the Decalogue, neither are onlie deduced thence by a neceſſary conſequence, but alſo the Decalogue it ſelfe is the ſumme of the Morall Lawes; whence it commeth to paſſe, that hee who breaketh the Moral Lawes, is ſaid to breake the Decalogue. Neither is this which we hauehave ſaid hindered at al, for that certaine ſpecial commaundementes belonging to matters of this life hauehave ceaſed. For the general ſhal notwithſtanding ſtill continue. There p. 846ſhal be no neede of the miniſterie, or of a certaine time to be alotted vntounto the miniſterie in the life to come; becauſe there ſhalbe a perpetual Sabboth, that is, al eternity ſhalbe giuen for the contemplation & beholding of diuine matters, & for the worſhip & magnifieng of God. There ſhalbe no neede of Lawes concerning marriage, becauſe there ſhal be no vſe of marriage: but yet there ſhal bee an Angelique chaſtitie in men.

This Law is knowen by nature, and from the creation: becauſe men and Angels were created according to the image of God. And Paul alſo ſaith of the remnauntes of that light, Roman. 2.15. The Gentiles ſhew the effect of the Lawe written in their hearts.

This Lawe alſo bindeth the Angels: becauſe they alſo were created vntounto the image of God: and Chriſt ſaith, Matt. 22. That the Saints in the life to come ſhalbe as the Angels of God: & he hath taught vsus to pray, Let thy wil be done in earth as it is in heauen. Jt requireth furdermore perfect obediēce: Deu. 6. Thou ſhalt louelove the Lord thy God with all thy ſoule. Galat. 3.10. Curſed is eueryevery man that continueth not in al thinges, which are written in the booke of the Law, to doe them. Now, that the Law dooth not take away the interceſſion of Chriſt, is apparant out of the goſpell, which teacheth that it is correſpondent and agreeable vntounto the iuſtice and Lawe of God, that ſinners ſhould be receiued into fauour, a ſufficient ſatisfaction and their conuerſion being interpoſed and comming between. For god is not at variance with himſelfe in the doctrine of the Law and the goſpel.

The Ceremonial, or lawes deliuered of god by Moſes concerning Ceremonies, binding the Iewes vntill the comming of the Meſſias, that they ſhould diſtinguiſh this people & the church from others, and ſhould be ſignes, ſymboles, types, or ſhadowes of ſpirituall thinges to be fulfilled in the New Teſtament by Chriſt. That this definition may be vnderſtood, we muſt know, what ceremonies are; to wit, ſolemne externall actions, that is, often to bee after the ſame maner, & with the ſame circumſtances reiterated, ordained of God, or of men alſo, to be vſed in the ſeruice and woorſhippe of God, for order, or ſignification ſake. But the Ceremonies which are ordained of God, are ſimple & abſolutely diuine worſhip. The ceremonies which are ordained p. 847and inſtituted of men, if they be good, are a woorſhip onelyonly ſeruing for diuiuine worſhip.

The Judicial, or Lawes concerning the ciuill order, or ciuil gouernement, that is, of the offices of Magiſtrates, iudgementes, puniſhments, contractes, and of the diſtinguiſhing and bounding of dominions, deliuered of God by Moſes for the ſettling and preſeruing of the Jewes common wealth, binding al Abrahams poſteritie, vntil the comming of the Meſſias, and furder that they ſhould be the bond of the preſeruation and gouernment of this Moſaicall common wealth vntill the Meſſias was manifeſted, and certaine markes, whereby this people, which was bound vntounto them, ſhould be diſcerned from al others, and ſhould withall bee kept in honest diſcipline and good order: laſtlie, that they might be types of that order which ſhould be in Chriſts kingdome, that is, of the ſpiritual regiment of the Meſſias. Ceremoniall and ciuill Lawes, whether they be diuine, or humane, (ſo that they be good) are verily agreeable vntounto the Decalogue. But yet are they deduced thence onelyonly by a neceſſary conſequence, and ſerue thereto, as certaine preſcriptions of circumſtances: Hereby plainly appeareth the difference of theſe Lawes; which yet is diuerſe, becauſe there is not one and the ſame gouernement of the common-wealth and of the church: neither is there the ſame end of al theſe Lawes: neither are al theſe Lawes after the ſame maner abrogated.

But the chiefe and eſpeciall difference of theſe lawes is drawen frō the binding, time, & knowledge, or manifeſtation. 1. The Moral ordinances are knowen by nature: The ceremonial and ciuil are not knowen by nature, but are inſtituted according to the diuerſity of cauſes, and circumſtaunces. 2. The Moral bind al men, and euen the Angels alſo: The ceremonial and ciuill were onelyonly preſcribed vntounto the people of Iſrael. And therefore Iob, Iethro, Naaman the Cyrian, and others who are recounted for religious men, that is, ſuch as were borne of Paynims and liued amongeſt them, but yet worſhipped the God which was manifeſted among the people of Iſraell; they did not obſerue the Leuiticall ceremonies, and yet did neuertheleſſe pleaſe God. And the verie ordinaunces themſelues, concerning the ceremonies and the forme of ciuill gouernement, ſhewe that they bind Abrahams poſteritie onelie, whom God woulde p. 848by this fourme of gouernment and worſhippe diſtinguiſh from other nations 3. The Lawes of the Decalogue are perpetual in this life, and after this life: The ceremonial and ciuill were deliuered of God at a certaine time, and againe aboliſhed. 4. The Moral Lawes ſpeak of both internall and external obedience: The ceremoniall and ciuil ſpeak of externall obedience only: albeit neither doth this pleaſe God without the internall and morall obedience. 5. The moral Lawes are not limited by certain circumſtances, but are general: as, that there is a time to bee granted for the miniſtery and ſeruice of God, and that the miniſtery is to be preſerued. that adulterers and theeues are to be puniſhed: But the ceremonial and ciuil Lawes are ſpecial, or a limitation of circumſtances, which are to be obſerued in external rites or actions both eccleſiaſtical and ciuil: as, that the ſeuenth daie is to be alotted for the miniſtery and ſeruice of God: that the Tenths and firſt-fruits are to bee giuen to the Prieſtes: that adulterers are to be ſtoned: that theeues are to be amerced with a four-fold reſtitution. 6. The ceremonial, and the ciuil Lawes alſo are types or figures of other things for whoſe cauſe they were ordained: The moral ſignifie or prefigure nothing, but are ſignified by the rites and ceremonies. 7. The morall are the end for which other cauſes are to bee made, or, they are the principal ſeruice and worſhippe of god: The ceremonial and ciuil ſerue for the moral ordinances, that to them obedience might be rightly and duely perfourmed: that a certain time, and certain rites may be obſerued in the publique miniſtery of the church, that the miniſtery it ſelfe maie bee maintained and preſerued. 8. The ceremoniall giuegive place vntounto the Morall: The Morall giuegive not place vntounto the Ceremoniall. The Morall Lawe, the Naturall, and the Decalogue differ. The Decalogue is the ſumme of the morall Lawes, which are ſcattered throughout the whole Scripture of the olde and new Teſtament. The Naturall lawe dooth not differ from the Morall in nature not corrupted, but in nature corrupted: a good part of the natural law is darkened by ſins, and but a little part only concerning the obedience due to god was left remaining after the fall: For which cauſe alſo God hath in his church repeated againe and declared the whole ſentence and doctrine of his Lawe. The diſtinctions of theſe Lawes are to bee knowen, both in reſpect of the p. 849differences of the ſame, and alſo in reſpect of their aborgating, and laſtly for the knowing and vnderſtanding of their vſe.

3 What the vſe of the Lawe is.

THE firſt and principall vſe of the ceremoniall and iudiciall Lawes of Moſes was to ſerue as a ſchoolemaſter vntounto Chriſt and his kingdome, that is, to bee a ſignification of ſpirituall and Heauenly things in Chriſts kingdome namely the benefites of Chriſt towardes his Church, and the duty of the Church towardes God and chriſt. Gal. 3.24. The Law was our Schoolmaſter to bring vsus vntounto Chriſt. This S. Paul prouounceth of the whole Lawe of Moſes. But that it is true, concerning the forme of ceremoniall worſhippe and ciuill gouernment, for a type and ſignification of chriſts kingdome, the Epiſtle to the Hebrues doth purpoſely teach from the beginning of the fourth chapter to the end of the tenth, & all places of Scripture, which referre the ceremonies and kingdome of the old people vntounto Chriſt, as Coloſſ. 2.11. Wee are circumciſed with circumciſion made without hands. 1. Cor. 5.7. Chriſt our paſſeouer is ſacrificed for vsus. Pſal. 110. Thou art a Prieſt for euer. Dan. 9. The moſt holy ſhalbe annointed. And of the ciuill Lawes it is ſaide, Ezech. 44, 24. Jn controuerſie ſhall the Prieſt ſtand to iudge, and they ſhall iudge it according to my iudgements. Ierem 23.5. Behold, the daies come, ſaith the Lorde, that I will raiſe vntounto Dauid a righteous branch, and a king ſhall raign, and proſper, and ſhall execute iudgement, and iuſtice in the earth. Wherefore that forme of woorſhippe and ciuill gouernment was ordained of god principally vntounto this, that thereby the old people might be aduertiſed of the thinges ſignified and to be performed by the Meſſias. Now whereas the allegories or figuratiue ſpeeches of all the Lawes are not in ſpeciall expreſſed and expounded in the woorde of god; Firſt, we are to make or receiue none, but ſuch as reteineth an analogy with faith and louelove: & againe theſe onlie are to be accounted and held for true and certaine, which can bee prooued by Scripture. But thoſe which are not declared either by plain expoſitiō, or by the maners of ſpeaking in the ſcripture, the ſame may be verily tolerated, as orher ſimilitudes which are brought by way of example, but may not be admitted as certain, and as proofes of doctrine. And in thoſe, which p. 850are not declared in ſpeciall, it is ſufficient to reſt in the general ſignification.

Secondly, by theſe as by viſible markes, and eminent differences, God would hauehave his people, with whom the true worſhip of god and the promiſe of the Meſſias was left, to bee diſcerned and ſorted out from al other nations, & that both for his own glorie, that the true god and true religion might be diſcerned from Idoles and the inuentions of men; and alſo for mens ſaluation, that they ſeeking after the church in the world, might find and behold it. Deut. 4.6. Keepe them therefore and doe them: for that is your wiſedome and your vnderſtanding in the ſight of the people &c. And chapter 12.30. Beware that thou aske not after their gods, ſaieng, How did theſe nations ſerue their gods, that I may do ſo likewiſe? Thou ſhalt not doe ſo vntounto to the Lord thy God: for all abomination, which the Lorde hateth, hauehave they done vntounto their gods. Eph. 2.14. Which hath made of both one, and hath broken the ſtop of the participation wall, In abrogating through his fleſh the hatred, that is, the Law of commandementes which ſtandeth in ordinances.

The third vſe is, obedience, or, the obſeruing & performāce of the moral ordināces For becauſe the moral law requireth not only internal obedience, but alſo external, whereof the vſe of the miniſterie of the church, and ciuil order are not the loweſt parts: that theſe two therfore may be maintained & preſerued, a defining or limitation of many circūſtances is neceſſarie, without the equable form & obſeruatiō wherof order cannot bee maintained in the church and common wealth. As therfore in the new teſtamēt god hath left free in the miniſtery & cōmonwealth ſuch conſtitutions & ordinances as may be neceſſarie for the maintaining of this order: ſo in the old Teſtament what he would hauehave obſerued, himſelfe did conſtitute and ordaine. For this is Moral, That there be a publique and ſolemne inuocation and ſeruing of God: The furtherance and forme hereof god would hauehave the ceremonies to bee which himſelfe preſcribed. Againe, this is Moral, that there be a iuſt and vpright ordering of iudgementes, contractes, puniſhmentes, in the common wealth: This order God preſcribed vntounto the Iews by Iudicial Lawes. Wherefore the ceremonies are an adherent of the firſt table, and the iudiciall lawes are an adherent of the ſecond: p. 851becauſe thoſe informe concerning the outwarde and externall forme of the miniſtery of the church or diuine ſeruice and worſhip; theſe, concerning the functions and duties of the Magiſtrates, and of the citizens of that common wealth towardes their Magiſtrates, and towardes one another.

Fourthly, that manifold obſeruation of rites and ceremonies was alſo an exerciſe, and a teſtification of their obedience towardes God. For he that dooth willingly and diligently perfourme burdenſome and vnpleaſaunt thinges, if he know the ſame to be pleaſing to God: he then dooth ſhew himſelfe to louelove God and to obey him with a readie mind. Therefore ſaith god to Abraham beeing now ready to ſacrifice his Sonne; Now I know that thou feareſt God, ſeeing for my ſake thou haſt not ſpared thine onlie Sonne. So the ceremonial and iudicial ordinances of the old Teſtament are called a yoke, Acts 15. and ſeruitude, Galat. 4.

Fiftly, vntounto moſt of the ceremonies, namelie ſuch as ſignified Chriſtes benefites, was proper and peculiar the ſealing of Gods couenaunt, or the confirmation of faith. For this is meant when they are ſaid, to be the ſignes of the couenant, Gen. 17. Rom. 4. Exod. 31. Ezech. 20. namely, to ſignifie and teſtifie, what benefites God would giuegive by the Meſſias vntounto beleeuers.

Sixtly, the iudiciall or ciuill Lawes, in aſmuch as they were the verie forme of the Moſaical common wealth, ſerued for the preſeruation of that regiment & kingdom vntil the comming of the Meſſias.

Seuenthly, Albeit now the ceremonial and iudicial Lawes are ſo aboliſhed, that the obſeruation of them is not required as concerning the types; yet thoſe things are perpetual, which are ſignified by them. And therefore they are a confirmation of the newe Teſtament, as well as the oracles and prophecies of the ould Teſtament concerning the Meſſias and his kingdome. For types are viſible promiſes. Wherefore when as wee ſee thoſe thinges to be fulfilled in Chriſt, which were foretold of him by the prophecies and ſhadowed or prefigured by the old types: it is alſo cōfirmed vntounto vsus that both he is exhibited, & that this Ieſus, in whom wee beleeue, is that Meſſias which of oulde was promiſed. And although alſo we are not bound to keep and obſerue the ſame rites; p. 852yet notwithſtanding out of thoſe ould pictures wee learne and vnderſtand what ſpirituall obedience, holyneſſe, and worſhip god continuallie requireth in his church. Whence it is ſaid, Hoſea 14.2. We wil render the calues of our lyps. Hebr. 13.15. Let vsus by him offer the Sacrifice of praiſe alwaies to God, that is, the fruite of the lyps, which confeſſe his name. 1. Pet. 2.5. And yee as liuely ſtones, be made a ſpiritual houſe, and holy Prieſthoode to offer vp ſpirituall ſacrifices acceptable to God by Jeſus Chriſt. Theſe maie ſuffice for the refuting of Anabaptiſtes and ſuch like, who ſhut the old teſtament out of the church of Chriſt.

Furdermore, of the Morall Lawe there are other and greater vſes, becauſe the worſhippe of God dooth properly conſiſt therein, and other Lawes were made for this. About theſe chiefely doe mens mindes diſpute: when they heare mankind ſo to bee plunged into ſin, that the reprobate cannot ſo much as begin any obedience acceptable to god; neither the Elect in this life attain by any means to the perfectiō thereof; & yet notwithſtanding god wil hauehave the Lawe preached both to the regenerate and vnregenerate. For they maruel to what vſe or end the Law is vrged, when obedience cannot poſſibly bee performed. But here it is neceſſarie that we diſtinguiſh and diſcerne the nature of men corrupted from it ſelfe being vncorrupted. For in nature, beeing not as yet depraued or corrupted through ſinne, there were, and ſhal be againe alſo in nature perfectly reſtored, theſe two vſes of gods lawe eſpecially. The firſt is, the whole and entire conformity of man with god. For there did ſhine, and againe ſhall ſhine in the minde of man, the perfect knowledge of god and his will; and the ſame did woorke, & againe ſhal worke the correſpondence and congruity of all our inclinations and motions with this diuine order, that is, perfect iuſtice and righteouſneſſe before god. For the mind iudging aright, doth rightlie alſo gouern & guide the hart & wil, not being through ſtubburneſſe peruerted & depraued. Nowe, that both there was perfect knowledge of the law, in mans nature not yet fallē, and did woorke alſo in it perfect conformity with god, the doctrine concerning the image of god doth teſtify whereunto man was created, & which is by Chriſt in vsus reſtored. p. 853The other vſe of the Law in nature vncorrupted is a good conſcience, or a certaine perſwaſion of gods fauour, and a certaine hope of eternall life. For when as the Lawe both commandeth perfect obedience, and promiſeth eternall life to thoſe that perfourme it: Therfore it worketh in nature vncorrupted, as perfect obedience, ſo alſo certaine expectation of the reward; according as it is ſaide, Leuit. 18. Rom. 10. Gal. 3. He that doth them, ſhall liue in them. Mat. 19. If thou wilt enter into life, keepe the commaundements.

But in nature now corrupted there are other effects or vſes of the Law, & thoſe partly accidental, partly the remaines of thoſe proper effectes, which it hath in nature vncorrupted; partly in the regenerate, partly in the vnregenerate. As therefore the whole Law is a Schoolemaſter to Chriſt; ſo likewiſe is the Morall, whereof the firſt vſe is both in the regenerate and vnregenerate, the preſeruing and mantaining of diſcipline both in the church and without alſo. For the Lawe both being by god himſelfe engrauen in the mindes of all men, and ſpeaking by the voice of teachers & magiſtrats, doth by binding of the conſcience, and by denouncing & ordaining of puniſhments, & by ſhame bridle & reſtraine the vnregenerate alſo, ſo that they ſhunne open and manifeſt wickedneſſe, and ſome order is thereby kept in the world amiddeſt the furies of Diuels and wicked men, that mankinde may be preſerued, and the church thence collected and gathered. 1. Tim. 1.9. The Law is giuen to the lawleſſe and diſobedient. But albeit this vſe of the law doth chiefely belong vntounto the vnregenerate, who are not bridled by the louelove of god and righteouſneſſe, but by the feare of puniſhment onelyonly & ſhame, not to make open profeſſion of wickedneſſe: yet hath it place alſo in the godly. For they indeede hauehave another bridle whereby they are guided, euen the holy ghoſt illightening and inclining their harts vntounto obedience: but yet by reaſon of the weakenes and corruption of the fleſh prone to ſinne, experience teacheth, that this chaine and bonde alſo is profitable and neceſſary for them, for the ſhunning and auoiding of tranſgreſſions. Many places alſo of Scripture witneſſe this, which threaten euen vntounto the ſaintes, if they run into grieuous offences, grieuous puniſhments: As, Ezech. 18. If the righteous p. 854turne away from his righteouſneſſe, and commit iniquity, hee ſhall die for it: And the examples of puniſhmentes; as of Eli, of Dauid, and many others. For therefore both threatnings and examples are ſet before the godly, to keepe them in good order.

The ſecond vſe is, the acknowledgement and accuſing of ſinne in the regenerate and vnregenerate. Rom. 3.20. By the Law commeth the knowledge of ſinne. Rom. 7.7. J knew nothing but by the Lawe; for neither had I knowen luſt, except the Law had ſaid, Thou ſhalt not luſt. This vſe of the Law belongeth vntounto all men: becauſe all hauehave ſo much knowledge of the Lawe as is ſufficient to breede in them a pricke and remorſe of conſcience. But there is a double effect hereof. For in the vnregenerate the knowledge of ſin, & of the iudgement of God againſt ſin, engendereth an hatred of god, & an increaſe of ſinne. For ſo much the more doth nature not yet regenerated deſire to commit and excuſe ſinne, and murmureth againſt gods iudgemēt; how much the more the law vrgeth and preſſeth the prohibition and condemnation of ſinne. Rom. 4.15. The Law cauſeth wrath. Rom. 7. Sinne took an occaſion by the commandement, and wrought in mee al manner of concupiſcence. Moreouer if thoſe vnregenerate be alſo reprobate, then woorketh it at length in them deſpaire and blaſphemy. Therefore, 2. Cor. 3. it is called the miniſtery of death. But in the elect the knowledge of ſinne is a preparing of them vntounto conuerſion. For it woorketh in them a deſire of Gods fauour, and of deliuerance from ſinne, & enforceth them, deſpairing of their own righteouſneſſe, to ſeeke for righteouſneſſe and life in Chriſt their Mediatour. And after they are once conuerted, it continually inſtructeth them with due contrition, truely to humble themſelues in the ſight of God, and maketh them to profit and goe forwarde daily in true conuerſion vntounto God, and in the dread & fear of God. Now although many wicked men beeing blinded with ſecurity, doe not acknowledge their ſinne for a time: yet the Law accuſeth all, and the terrours and torments of conſcience doe at length oppreſſe them. VntoUnto the regenerate alſo, although they neither are ſubiect to damnation, neither liue without the acknowledgement and bewailing of their ſinne, yet neceſſary is the preaching & meditation p. 855of the Law, that thereby they more and more knowing the remnants of ſinne, which are in them, may continue and go foreward in true repentance and amendment of life. Moreouer concerning both theſe vſes, namely, the maintenance of Diſcipline, and acknowledgement of ſinne, it is ſaid, that the Lawe is a Schoolemaſter vntounto Chriſt. For neither can men be inſtructed concerning god, neither doth the holy ghoſt woorke faith and conuerſion in their heartes, except open and manifeſt tranſgreſſions be eſchewed, and they perſiſt not in ſinnes againſt their conſcience. Jſai. 66. J will regard the poore and contrite in ſpirite. Rom. 8.13. If yee mortifie the deedes of the bodie by the ſpirite, ye ſhall liue: but if yee liue after the fleſhe, ye ſhall die. Neither do they indeede ſeeke for & deſire earneſtly deliueraunce from ſinne and death, who doe not truely knowe and agniſe the greatneſſe of ſinne. Joh. 9.41. If yee were blind, yee ſhould not hauehave ſinne; but now yee ſay, Wee ſee: Therefore your ſinne remaineth.

The third vſe of the moral Law is proper vntounto the regenerate, to witte, an inſtructing and informing of them concerning the true ſeruice and woorſhip of God. This is done by the doctrine of the Lawe in teaching and exhorting. For, ſeeing there are yet remaining manifold ignorāces, & doubtfulneſſe, and corrupt inclination in the Saintes; they ſtand in neede not only of the continuall conduct of gods word, but alſo of the ſpurres and prouokements of exhortations, and of meditation on gods will; leaſt either they er in their purpoſe and counſail, or alſo ſeeing that which is good, be neuertheleſſe carried the quite contrary way. Pſalm. 1.2. His delight is in the Law of the Lord, and in his Law doth he meditate day and night. Pſal. 19.7 The Law of the Lord is perfect, cōuerting the ſoul: the teſtimony of the Lord is ſure, & giueth wiſdome to the ſimple. The ſtatutes of the Lord are right & reioice the heart: the commandement of the Lorde is pure, & giueth light vntounto the eies. Moreouer by them is thy ſeruant made circumſpect, and in keepeing of them there is great reward. Pſalm. 119.50. Thy worde is a lanterne vntounto my feete, and a light vntounto my path. Ier. 31.33. J will put my Law in their inward partes, and write it in their hartes. Wherefore wee ſee alſo that Chriſt and the Apoſtles propound the commaundementes and explication of the law not ſo much to prophane and wicked men, as to the regenerate p. 856& godly. Againſt this vſe of the Law ſome obiect that place, Rom. 7. Ye are dead to the law by the body of Chriſt, that yee ſhould be vntounto another, euen vntounto him that is raiſed vp from the dead, that ye ſhould bring forth fruite vntounto God. And Gal. 2 I through the lawe, am dead to the lawe, and that I might liue vntounto God, I am crucified with Chriſt. Thus I liue yet; not I now, but Chriſt liueth in me, and in that that J nowe liue in the fleſh, I liue by the faith in the Sonne of God. Hence they conclude: If we be dead to the law, and are Chriſts, who now liueth in vsus; then is not our life nowe ſchooled and ruled by the direction of the lawe, but by Chriſt only. But ſeeing the Apoſtle himſelfe ſaith, Rom. 3.31. That the lawe is not made voide, but eſtabliſhed by faith; this phraſe, to die vntounto the law, dooth not ſignifie to bee exempted from the obedience of the Lawe, but to bee freed from condemnation, and from the prouokement of ſin, which the Lawe worketh in the vnregenerate, whereas we beeing engraffed into Chriſt, enioy in him both a full ſatisfaction for our ſinnes, for which the Lawe condemned vsus, and the ſpirit of regeneration bending & inclining our heartes, not to an hatred of the Lawe, wherewith they firſt did burne, but to the ſtudie and deſire of obedience and righteouſneſſe. Therefore he addeth, Rom. 7.4. That yee ſhould bee vntounto another, who is raiſed vp from the dead, that wee ſhould bring forth fruite vntounto God. Againe, wee are deliuered from the Law, beeing dead vntounto it, wherein we were holden, that we ſhould ſerue in newneſſe of ſpirit, and not in the oldneſſe of the letter. In the other place, Gal. 2. this is the Apoſtles meaning, J through the Law, to wit, which accuſeth ſinnes, and terrifieth the conſciences of men, am dead to the Lawe, that is, ceaſe to ſeeke for righteouſneſſe in the Lawe, and begin to ſeeke for it in Chriſt. For this is it which he addeth, J am crucified with Chriſt, namely, by the participation of Chriſts merit, and the mortification of ſinne, that J might liue to God, according to the will of God expreſſed in the Lawe. For he liueth to God, who obeieth God, and honoreth him through his obedience. But this the doctrine of the Lawe, doth not woorke in nature nowe corrupted, except wee paſſe from the Lawe to Chriſt by faith, that hee maie liue in vsus, and wee in him, that is, that he may be effectual in vsus through the working of his holy ſpirit; firſt, by ſuggeſting p. 857& ſpeaking cōfort in our hearts, of the remiſſion of our ſins, then, by making vsus like vntounto himſelfe by regeneration, that the Law may no longer condemne vsus and cauſe wrath; but wee may dilight in the law of God, concerning the inner man; Rom. 7. So then are wee deliuered from the Lawe, and die to the Law, ſo Chriſt liueth in vsus, that wee beginne to delight in the Law, and to order our life according to the preſcript thereof. For Chriſt doth not reſtore any other righteouſneſſe, or any other image of God in vsus by his ſpirite, than which was created by our nature, darkened and ecclipſed by ſinne, and deſcribed in the law: neither is there another ſpirite, author of Gods lawe, and worker of our conformity with God in our nature vncorrupted and reſtored.

They alleadge alſo that which is ſaid, Ier. 31.31. I wil make a new couenant with the houſe of Iſrael, not according to the couenaunt, that I made with their Fathers. Heere they ſaie, That God promiſeth not to renue the old couenaunt, which is the Law, but to make a new, which is the goſpell. Wherefore not the Law, but the goſpel onelie is to be taught in the church of Chriſt. But it is manifeſt, that the new couenant is not diuerſe from the ould, as touching the ſubſtantiall, but onelyonly as touching the accidental partes or conditions, and circumſtances thereof. For although the old ſhadowes and darke types are taken awaie, and a moſt cleare Doctrine, of the prophecie and figures fulfilled by Chriſt, hath ſucceeded; & the grace of the holy ghoſt is ſhed more plentifully on men in the new Teſtament than in the old: yet notwithſtanding there was one and the ſame manner and waie both of obtaining ſaluation, and of gods ſpirituall worſhip, in times paſt, that now is. VntoUnto this beare witneſſe the wordes themſelues of the Prophet Ier: I will write in their hearts my Lawe, hee ſaith not another Lawe, but the ſame which in times paſt I gaue them: I wil be their God, and they ſhal be my people: J wil forgiue their iniquitie, and wil remember their ſinnes no more. For theſe conditions of the couenaunt are found as well in the ould as in the new. The difference only is, that theſe are not the proper benefits of the Lawe, but of the goſpel, which two parts of the old and new Teſtament the Prophet here oppoſeth one to the other, calling the lawe the oulde couenaunt, and the Goſpel, the new couenant, as beeing the principal part p. 858of the couenant: and therefore he aſcribeth theſe bleſſings vntounto the newe couenaunt, becauſe thereon depended whatſoeuer grace of God befel vntounto the olde church, and therein are thoſe things more fully manifeſted & exhibited by Chriſt, which were alſo promiſed & graunted in the old for Chriſt. If then God will write the Law, which was firſt written in tables of ſtone, in the hearts of men in his new couenaunt: he doth not aboliſh, but eſtabliſh the Law by the preaching of the Goſpel, whereby the harts of men are regenerated, that they may begin to obey the Law: and therefore hee deliuering heere a difference betweene the Law & the Goſpel, doth ſo ſubſtitute the new couenant vntounto the old, as that he ſaith, that that part of the couenaunt, which is the Moral Law, muſt bee reteined and written in our harts. Now if they vrge thoſe words, which the prophet addeth: They ſhall teach no more euerie man his neighbour, for they ſhal al know me: That hereby they may conclude, That men are not in the newe Teſtament to bee willed to knowe God, for that they ſhal of themſelues know him and obey him: they er too groſſely, going aboue to remooue the inſtrumentall cauſe, by reaſon that the effect in the new Teſtament is greater and more plentifull. For, that men may know God and of their own accord obey him, the holy Ghoſt worketh by the doctrine of the Lawe and the Goſpell. Neither doth it follow, that they are not bound, neither are to bee vrged by incitements of exhortation, becauſe they doe their dutie of themſelues: For binding and exhorting is a far other thing, than conſtraining. Wherfore in two reſpectes hath the law place in inſtructing the regenerate, namely, that they maie learne of the Lawe the will of God, and may alſo by the Lawe bee more and more incited willinglie to obey God.

4 The Moral Law is a teſtimonie of God, that there is a god, and likewiſe who and what he is. This is a leſſe principall vſe of the Lawe, as alſo thoſe that followe: but the former are principal vſes of the Lawe. 5. Jt is a teſtimonie of the church. For ſeeing in the Church onelyonly the doctrine of the Lawe hath beene preſerued pure and vncorrupt, which all other ſects hauehave, by aſſenting to manifeſt errours and impieties, diuerſlie corrupted: the voice of the Lawe which ſoundeth in the church, is an euident teſtimonie, diſciphring and declaring p. 859which is the people of God, and which is true religion in the world. 6. Jt is a teſtimonie of the excellencie of mans nature which was before the fall, and which ſhall bee in the life to come, that is, it remembreth vsus of the Image of god in man, which was created in him, and which is reſtored in him by Chriſt. 7. Jt is a teſtimonie of eternal life. For the Law muſt be obſerued by vsus, becauſe it was not in vaine giuen vsus. And ſeeing in this life the Lawe hath not his ende in vsus; there muſt needs be therefore remaining yet another life, wherin we are to liue according to the preſcript of the law, that ſo at length the Lawe may be fulfilled of vsus. Wherefore in reſpect of al theſe cauſes and vſes, let vsus conclude and reſolue, that the Law of god is to be inculcated in the church of Chriſt, both after and before the doctrine of the goſpel, and is continually and diligently to be meditated on by all men; according to the doctrin deliuered in the firſt Pſalm; His delight is in the Lawe of God, and in his Lawe doth he meditate both day and night.

4 Jn what the Law differeth from the Goſpel.

THIS queſtion hath been already handled in the ſecond part, Of mans deliuerie; Pag. 264.and therefore needeth here no long diſcourſe. The Lawe differeth from the Goſpell, 1. Jn the manner of their manifeſtation: The Lawe is knowen, by nature; the goſpel was manifeſted from aboue. 2. Jn their matter or doctrine. The Lawe teacheth what wee ought to bee, and what to perfourme: The goſpell teacheth how we may be ſuch, namely, in Chriſt. 3. In their promiſes. The Law promiſeth eternal life and al good things, with a condition of our owne proper and perfect righteouſneſſe and obedience remaining in vsus: The goſpel promiſeth the ſame with a condition of faith and beliefe in chriſt, whereby we embrace an others obediēce performed for vsus, to wit, the obedience of Chriſt. Now with this condition of faith is ioined by an indiſſoluble knot and bond the condition of new obedience.

5 How far the Law is abrogated.

THE whole Law is abrogated vntounto beleeuers, 1. As touching iuſtification: becauſe iudgement is not giuen according to the Law (for that iudgement would condemne and caſt vsus away) but according to the goſpel. 2. As touching p. 860conſtraint. We are vnderunder grace; and therefore are we ſtirred vp by the ſpirite of Chriſt to yeelde voluntary obedience vntounto the Law. For ſeeing the whole Law is abrogated vntounto beleeuers, then verily the Moral Law is alſo abrogated vntounto them, & in the ſame reſpect, namely, as touching iuſtification, or condemnation, and as touching violent conſtraint. For now the Law doth not any more expreſſe and wreſt obedience frō vsus as a tyrant, or as a maſter enforcing & conſtraining a lewd ſeruant vntounto obedience. The reaſon is, becauſe Chriſt beginneth voluntarie and free obedience in vsus by his ſpirit. Obiection. The Law and the Prophetes continue vntil John the Baptiſt came. If therefore then firſt the Moral Law was abrogated, as touching condemnation, when Chriſt was manifeſted in the fleſh: it followeth, that thoſe were vnderunder condemnation, who liued before the comming of Chriſt. Anſwer. The Law was abrogated, as touching condemnation, as wel vntounto the beleeuers in the old Teſtament, as to them, who are beleeuers in the new. To them who liued in the old, as touching the power and efficacy of Chriſt: to theſe in the new as touching his fulfilling and exhibiting.

The Ceremonial & ciuil or Judicial Lawes are wholie abrogated, as touching obedience, ſo that there is no neceſſitie anie more of obſeruing them, 1. Becauſe they were to continue onlie vntounto the cōming of the Meſſias. Gen. 49.10. The ſcepter ſhal not depart from Iuda, nor a Law-giuer from betweene his feete, vntill Siloh come. And Dan. 9.26. After threeſcore and two weekes ſhall Meſſias be ſlain, and ſhal hauehave nothing: & the people of the prince that ſhal come, ſhal deſtroie the cittie and the Sanctuarie, and the end thereof ſhall bee with a floode: and vntounto the ende of the battell it ſhall bee deſtroied by deſolations. Epheſ. 2.14. Hee is our peace, which hath made of both one, and hath broken the ſtop of the partition wal, Jn abrogating through his fleſh the hatred, that is, the Law of commaundementes which ſtandeth in ordinances. The Ceremonial Lawes then are taken awaie by Chriſt, a type of whome they were, that which alſo Stephen declareth in his Sermon, Actes 7.7. Likewiſe the author of the Epiſtle to the Hebrues. 2. Becauſe the Meſsias beeing exhibited, the types ceaſe, ſuch as were the ceremonial Lawes. Coloſſ. 2.17. which are but a ſhadow of things to come: but the body is in Chriſt. But the Ceremoniall are ſaid neuertheleſſe to be perpetual, p. 861becauſe they were to laſt vntill the comming of the Meſſias; As alſo becauſe the things ſignified by them are eternall. Againſt the abrogating of the ciuill or iudiciall lawes, this is obiected: The beſt and moſt iuſt forme of gouernment is to be followed. But there can bee none better or iuſter than that, which God himſelfe ſettled among his people: Therefore that is to be followed, and reteined. Aunſwere. Either the Maior of this reaſon may bee diſtinguiſhed, or the Minor denied with an expoſition. For that which in poſitiue lawes, (that is, ſuch as define the circumſtances: of the duty of magiſtrates and ſubiects and citizens one towardes another) is in eueryevery place and at all times moſt iuſt, the ſame are law-makers to follow. But in that forme of the Moſaicall gouernment many things are applied to the ſtate and condition of that nation, region, time, and ceremoniall woorſhip, the obſeruation whereof would now be neither iuſt, nor profitable; becauſe the cauſes, for which thoſe lawes ſhould be giuen to the Iewes, are taken away or changed, as, of giuing a bill of diuorce, of marrieng the widowes of their kinſemen. Wherefore God will not that all nations and ages be tied vntounto thoſe Lawes. An argument whereof is, that euen at that very time, when hee commanded theſe Lawes to be obſerued, he bound not all nations but onelyonly Abrahams poſterity vntounto them; and yet ſome that liued according to ſuch ciuil Lawes of other nations as were not wicked and vngodly, did pleaſe him; as Naaman the Syrian, and whoſoeuer of the Gentiles were conuerted, who yet notwithſtanding did not obſerue the ceremonies and ciuill Lawes of the Iewes. And Paul, Rom. 13. ſaith, we muſt obay not only thoſe which gouern according to Moſes lawes, but alſo other Magiſtrates, as the ordinance of god; as long as they command nothing contrary to the commandements of God. And himſelfe alſo ſubmitted himſelfe vntounto the Romane Lawes, when he appealed vntounto Caeſar, and when he ſaid, Jt was vnlawfull to binde one vncondemned which was a Romane.

Furdermore if any man will hence conclude, That ſeeing it is lawfull to vſe the Lawes of other common-weals as the Athenian, Romane, & ſuch like; it is therefore much more lawfull & beſeeming to imitate and folow the forme of that common-wealth, which was immediately ordered and conſtituted by God himſelfe: p. 862We eaſily grant, that wiſe and diſcreete magiſtrates and law-giuers may take as wel thence as out of other gouernmentes, if there bee anie thing conuenient and agreeing with their ſubiects, with whom, & the times wherein they liue, ſo that all opinion of neceſſity bee taken away, that is, ſo that it bee not therefore commaunded, or reteined, becauſe it was preſcribed by Moſes to the Iewes; but becauſe there are good reaſons, wherefore nowe alſo it ſhoulde bee doone ſo, and if the cauſes be chaunged, then that the liberty alſo of changing theſe lawes by publicke autority be reteined.

Moreouer, although ceremoniall and ciuill lawes are wholy abrogated as touching obedience alſo; yet is not the Morall law in like manner abrogated. For this, after Chriſt was exhibited, ceaſed indeede as touching the curſe and conſtraint, but not as touching obedience. The reaſons hereof are ſtrong and cleare. Firſt, The Sonne of god was not therefore made Mediatour, tooke the forme of a ſeruant, became obedidient vntounto his Father, euen vntounto the death of the Croſſe, and redeemed vsus from the curſe of the Law, that we ſhould continue and perſiſt in ſinnes and enmity with God; but that hee might deliuer vsus from ſinne, reconcile vsus vntounto God, and make vsus againe like vntounto god, & the temple of god. If then he had this end, for which hee did deliuer vsus from the curſe of the Lawe, hee did not withall take away the bond of our obedience. For this is the Mediatours office, to expiate and do away ſins, and to bring to paſſe, that hereafter the party offended bee no more offended by that party which had offended.

Secondly, how much the more and greater Gods benefites are towardes vsus, ſo much the more are we bound to yeeld thankefulnes vntounto him, that is, to liue according to his will and Law. But they who are iuſtified and regenerated by faith in Chriſt, hauehave receiued moe and greater benefits than others. For theſe are ouermore added vntounto their creation, and preſeruation, and other benefits common to the wicked with the godly. Therefore we are more bound after, than before regeneration and iuſtification, to yeeld and performe obedience to Gods Law. Many teſtimonies confirme the ſame; as, Mat. 5.17. Thinke not that I am come to deſtroy the Law, or the Prophets: J am not come to deſtroy them, but to fulfill them. This p. 863is meant of all the parts of the Lawe, but eſpecially of the morall Lawe. For Chriſt fulfilleth the Law foure waies. Firſt, by his owne righteouſneſſe. For Chriſt onelyonly hath perfectly performed ſuch obedience as the Lawe requireth: both becauſe he was the ſonne of God and conceiued by the holy Ghoſt, and alſo becauſe hee could not hauehave ſatisfied for vsus, except himſelfe were free from all ſpot or ſtaine of ſinne. Heb 7 26. Such a high Prieſt it became vsus to hauehave, which is holy, harmeleſſe, vndefiled, ſeparate from ſinners. Secondly, by paying ſufficient puniſhment for our ſinnes. Rom. 8.3. For (that that was impoſſible to the Lawe, in aſmuch as it was weake, becauſe of the fleſh) god ſending his owne Sonne in the ſimilitude of ſinnefull fleſhe, and for ſinne, condemned ſinne in the fleſhe, that the righteouſeneſſe of the Lawe might bee fulfilled in vsus, which walke not after the fleſhe, but after the ſpirite. 2. Cor. 5.21. He made him to be ſinne for vsus, which knew no ſinne, that we ſhould be made the righteouſnes of God. And this fulfilling of the types of the lawe, & the paying of that puniſhment which wee did owe, is that verie abrogating of the Lawe, whereof wee hauehave ſpoken. Thirdly, Chriſt fulfilleth the Lawe in vsus by his ſpirite, reforming vsus by him vntounto the image of God, that we alſo may in this life begin internall and externall obedience which the lawe requireth of vsus, & may perfourme the ſame whole and entire in the life to come. Now both theſe, to wit, puniſhment paide for vsus by Chriſt, and righteouſnes begun in vsus, are comprehended and vnderſtoode by S. Paul, when he ſaith, That the righteouſnes of the lawe is fulfilled in vsus, which walke after the ſpirite: And of the giuing of the Holie Ghoſt and of regeneration, which is wrought for and by Chriſt, S. Paul purpoſely entreateth. Rom. 6. & 7. Fourthly, Chriſt fulfilleth the lawe by teaching it, that is, by repurging and purifying it from errors and corruptions, and by reſtoring the true doctrine and vnderſtanding thereof; which he doth, Matth. 5.6. & 7. If then Chriſt both teacheth and reſtoreth the obedience of the lawe in vsus; he doth not aboliſh the lawe, as concerning obedience. The ſame doth Paul teach, Rom. 3.31. Do we then make the lawe of none effect through faith? God forbid: yea wee eſtabliſh the lawe. Now by faith, or by the righteouſnes and iuſtice of faith the Law is eſtabliſhed, not onelyonly in confeſſing or approuing p. 864the iudgement and accuſation of the Lawe againſt vsus, as, that we doe not yeeld due obedience vntounto the Lawe, for aſmuch as we ſeeke for righteouſneſſe without our ſelues in Chriſt; & in ſatisfieng, becauſe through faith is applied vntounto vsus chriſts ſatisfaction, equiualent to eternall puniſhment, which the Law required of vsus not performing perfect obedience: by this faith then it is wrought, that without the Law indeed, that is, not by our owne obedience, but yet not againſt the Lawe, that is, not without anothers perfect ſatisfaction for vsus, we are iuſtified before God: but the Lawe is alſo eſtabliſhed by faith through the beginning of newe obedience in this life, and the acompliſhing of the ſame in the life to come. Acts. 15. Purifieng their hearts by faith. Gal. 5.5. We through the ſpirite waite for the hope of righteouſneſſe through faith. Theſe and the like aſſeuerations, that the Decalogue is to be taught in the new Teſtament, and the commaundementes of chriſt and the Apoſtles agreeing with the Decalogue, doe moſt euidently refute the impiety of Antinomies, Libertines, and ſuch like, who contend that the law is not to be taught in the church of chriſt. The ſame alſo may be gathered out of the vſe of Gods Law, which vſe thereof ſeeing it muſt be continuall in the church; it followeth that the Law it ſelfe alſo muſt be perpetual. Which that it may be the more manifeſt, let the chiefe obiections oppoſed againſt it be conſidered.

1 Obiection. Chriſt is not the Law-giuer, as it is ſaid, The Lawe was giuen by Moſes: but grace and trueth came by Chriſt. Therefore neither he, nor the miniſters of the Goſpell ſhould teach the Law. Aunſwere. Chriſt is not the Law-giuer, as concerning the chiefe and principall function and office of the Mediatour. For that is, to bring foorth the goſpell out of the boſome of his father, to make requeſt and interceſſion to be made a ſacrifice for vsus, and by the gift of the Holy Ghoſt to reconcile vsus vntounto God. But a part notwithſtanding of this office is, to ſhew and take away thoſe errours, wherewith the Lawe is corrupted, and to propound the pure Doctrine thereof to this end, that the mindes of men may thereby bee prepared to heare the preaching of the goſpel, which is proper vntounto the Meſſias, and that they being conuerted may be inſtructed, what thankefulnes God p. 865requireth of thē for the benefit of their redemption. Chriſt then is the Law-giuer, as he is God, and author of the law together with the father: but as hee is Mediatour, hee is not indeed the law-giuer, becauſe he publiſheth not the Law, as it is ſaide, 1. John. 2. but yet notwithſtanding hee is the purger, repairer, and reſtorer of the law from corruptions; and this, not principally; but that hee might performe the principall function of his Mediatourſhip, to wit, our reconcilement & ſaluation. The ſame anſwere we make alſo concerning the miniſters of the goſpell: in aſmuch as they are to propound no other Doctrine vntounto the Church, than Chriſt hath deliuered.

2 Obiect. Hee that hath ſatisfied the Lawe by puniſhment is not bound to obedience: becauſe the Lawe bindeth either to puniſhment or to obedience, but not vntounto both together. But wee hauehave ſatisfied the Lawe by Chriſts puniſhment. Therefore we ſtand not bound to perfourm obedience. Aunſwere. We diſtinguiſh the Maior. Firſt, he that hath ſuffered a ſufficient puniſhment is not bound to obedience, to witte, not to the ſame obedience for the omitting whereof he ſuffered puniſhment: but after that ſatisfaction hath been made by puniſhment for ſinne committed; he is bound notwithſtanding hence forwarde to obey the lawe, or to ſuffer newe puniſhment, if through new diſobedience he breake the lawe. Secondly, hee that hath ſatisfied not by his owne puniſhment but by anothers, and is receiued into fauour without his owne ſatiſfaction, ought to obey the lawe, though not as thereby to ſatisfie for ſinnes, yet to ſhewe his thankefulnes, that is, hee ought to order and direct his life according to his will by whom he is redeemed, and of whom he is receiued into fauour. For no man is therefore puniſhed for ſinne committed, or deliuered from the crime therof, that he ſhould perſiſt in it, but that he ſhould leaue off hence forwarde to commit ſin any more, and to offend him, vntounto whom hee is reconciled. Wherefore in like manner wee alſo, becauſe Chriſt hath ſatisfied for our ſins, ſtand bound to performe the obediēce not of the time paſt, but of the time to come: and this alſo are we bound to perfourme, not for any expiation or recompence of thoſe ſins, which either wee hauehave committed, or doe commit, or hereafter ſhall commit, but p. 866for the ſhewing of our thankefulneſſe for the benefite of Chriſt, whereby wee are deliuered from ſinne and death. This doth S. Paul teach, Rom. 6. Hee that is dead, is free from ſinne. Againe: Likewiſe thinke ye alſo that yee are dead to ſinne, but are aliue to god in Jeſus Chriſt our Lord.

3 Obiection. Chriſtians are not ruled by the Lawe, but by the ſpirite of regeneration, according as it is ſaid, ye are not vnderunder the lawe, but vnderunder grace. Againe, The lawe is not giuen vntounto the righteous man. Therefore it is not to be taught in the Church of Chriſt. Aunſwere. Chriſtians are not ruled, that is, are not compelled and conſtrained by the law and feare of puniſhment vntounto whatſoeuer diſcipline or order, like as are the wicked: but yet they are taught and inſtructed by the law of God, what worſhip is pleaſing vntounto god, and the holy Ghoſt vſeth the voice of the Lawe to teach and incline them to an obedience not conſtrained or hypocritical, but true and voluntary, ſo that not only the Law commandeth them what to doe, but the ſpirite alſo of grace dooth giuegive them ability to obay. For this is, not to be vnderunder the Law, and the Law not to be giuen vntounto the righteous. So then the bond and Doctrine remaineth, albeit the condemnation and conſtraint is taken away. For vntounto this are wee bound, that our obedience be moſt free and voluntary. Rom. 8.12. We are debters, not to the fleſh, to liue after the fleſh.

4 Obiection. The Lawe is not neceſſarie vntounto ſaluation. Therefore it is not to be taught in the Church. Aunſwere. This reaſon is a fallacie reaſoning that not to bee ſimplie ſo, which is not in ſome reſpect ſo. For albeit the Lawe is not neceſſarie to this, that wee ſhoulde through our obedience vntounto it be ſaued: yet is it neceſſarie vntounto other thinges, as hath beene taught already in the doctrine concerning the vſe of the Law.

5 Obiection. Coloſſ 2.3. Jn Chriſt are hid all the treaſures of wiſdome and knowledge. Againe, Yee are complete in him. Therefore there is no neede of the Lawe in the Church of Chriſt. Aunſwere. This reaſon deceiueth by inferring a falſe conſequent, becauſe it proceedeth from the putting of the whole, to the denial of a part. The whole wiſedome and knowledge, that is, the Doctrine of Chriſt deliuered by him vntounto vsus, is ſufficient & neceſſary for the Church: But p. 867a part of that Doctrine is the Morall Lawe alſo: becauſe Chriſt commanded not faith only, but repentance alſo & amendment of life to be preached in his name; & he himſelfe deliuered and declared the Lawe. The compleatneſſe therefore and perfection of our wiſedome and ſaluation, which we hauehave in Chriſt, doth not exclude, but include rather and comprehend the Doctrine of the Law.

6 How the Decalogue is diuided.

THE diuiſion of the Decalogue is to bee obſerued and reteined, becauſe it maketh to the vnderſtanding of the commandements themſelues. For firſt, it ſheweth that in ſome commandements is preſcribed mediate worſhippe, in ſome immeditat. Secōdly, it aduertiſeth vsus of the degrees of obedience, and ſheweth that the woorſhippe of the firſt table is the chiefe and principall. Nowe, the Decalogue is diuided after a threefolde manner.

Firſt, the Decalog is diuided by Moſes and Chriſt into two tables: The former whereof compriſeth our duties towardes God immediatelie: The ſecond, our duties towards God mediatelie. This diuiſion is grounded on this, that Chriſt and Paul refer the whole Law to the louelove of God and our neighbour. Mat. 22.37. Thou ſhalt louelove the Lord thy God with al thine heart, with all thy ſoule, and withal thy mind. This is the firſt and great commandement; and the ſecond is like vntounto this, Thou ſhalt louelove thy neighbour as thy ſelfe.

Secondly, the Decalog is diuided into ten commaundementes, whereof foure are aſcribed vntounto the firſt, and the ſixe other vntounto the ſecond table. This diuiſion is oppugned by them, who goe about to contract and drawe the firſt and the ſecond commaundement vntounto one, and contrariwiſe to diuide the tenth into two. Now for the refutall of theſe mens errour, we wil bring foorth the ſpecial reaſons, whereby this diuiſion is confirmed. Thoſe are diſtinct commaundementes which are diſtinguiſhed in the matter which they deliuer, or whoſe matter is diſtinct and diuerſe. The firſt and ſecond commaundement differ or are diſtinguiſhed in matter. Therefore they are diuerſe and diſtinct commaundementes. The firſt teacheth, who is to be worſhipped, namely the alone true god. The ſecond ſheweth how God is to be worſhipped, namely not by the inuentions of men. So of the contrary, the tenth p. 868commandment cannot be diuided into two commandements. For thoſe things that are there ſpokē cōcerning cōcupiſcence, hauehave one & the ſame meaning & ſenſe, and therefore the ſcripture alſo compriſeth them vnderunder one name. Thou ſhalt not couet or luſt. I had not known luſt, except the law had ſaid, thou ſhalt not luſt. But if therefore yet the tenth commandement muſt be cut into two diuerſe commandements, becauſe it maketh mētiō of diuerſe things not to be coueted or luſted after; it ſhal thereof follow, that ſo many commandements muſt be numbered, as there are recited kindes of thinges in eueryevery commaundement. 2. Thoſe commaundementes which differ one from another in verſes and periodes or ſentences, are different in themſelues alſo and are diſtinguiſhed by Moſes. The firſt commaundement then differeth from the ſecond, becauſe Moſes hath diſtinguiſhed theſe two commaundementes in diuerſe verſes and periodes. Contrariwiſe, thoſe thinges which are deliuered by Moſes in the tenth commaundement, are comprehended all in one periode or ſentence: Wherefore al of them are to bee referred iointly alſo vntounto one commaundement. 3. Moſes tranſpoſeth the wordes of the tenth commaundement (which the aduerſaries attempt to diuide into two commaundementes, the ninth and tenth) in Exodus and Deutronomy. For in Exodus is placed firſt, Thou ſhalt not couet thy neighbours houſe, Exod. 20.17.Exod 20:17and then followeth that which is placed firſt in Deutronomie, Thou ſhal not couet thy neighbours wife. Deut. 5.21.Deut 5:21If then our aduerſaries will needes diuide this tenth into two commandmentes, they ſhal not bee able to know which muſt be the ninth, and which the tenth: yea by this meanes they ſhall accuſe Moſes, & God himſelfe ſpeaking by Moſes of lightneſſe, as if hee were contrary vntounto himſelfe. By this tranſpoſing therefore and diſplacing of the woords, the holie ghoſt dooth ſufficiently declare, that he would hauehave al to be but one commaundement, whatſoeuer is reade in the tenth commaundement iointly comprehended and conteined in one periode or ſentence. 4. There is verie great and weightie authoritie, whereby this diuiſion of the Decalogue is confirmed. For the moſt learned of the Iewes, Philo and Ioſephus, doe thus diuide the Decalogue. In like ſort doe the greek Eccleſiaſtical writers diuide the Decalogue: As Zonarus, Origen, Athanaſius, Gregorie p. 869Nazianzene, Chryſoſtome, and Nicephorus. And vntounto this opinion and ſentence ſubſcribe alſo the latine Eccleſiaſtical writers, as Hierome, Ambroſe, Sulpitius Seuerus, and Auſtine. We hauehave therefore reſtored, not chaunged or altered the Decalogue.

Thirdly, The Decalogue is diuided according to the thinges themſelues, which are commanded or forbidden in the Decalogue. Now generally in the Decalogue is commanded the worſhip of God: that which is contrary to Gods worſhip is forbidden. The worſhippe of God is either immediate, when Moral woorks are immediately perfourmed vntounto God: or mediate, when Moral works are perfourmed vntounto our neighbour in reſpect of God. The immediat worſhip is either internal or external. The internal conſiſteth in this, partlie that we worſhippe the true god, and that that be performed vntounto the true God, which is commaunded in the firſt commaundement; partlie that the manner or forme of worſhippe be right and lawful, whether it be internal worſhip, or external. This forme, which is to be obſerued in Gods worſhip, is taught in the ſecond commandement. The external worſhip, is either priuate or publique. The priuate conteineth the priuate Moral works of euerie one, which are alwaies to be of euerie man in particular performed: and this priuate worſhip is deliuered in the third commandement. The publique worſhip conſiſteth in ſanctifieng of the Sabboth, and is deliuered in the fourth commaundement. The mediate worſhip of God, which conteineth our duties towardes men, or our neighbours, is deliuered in the ſecond table: and this likewiſe is either external or internal. The mediate external worſhip conſiſteth partly in the duties of ſuperiours towardes their inferiours, and ſo of the contrarie: of which duties (as alſo of ciuill order compriſed vnderunder them) is ſpoken in the fift commaundement: partlie in the duties of one neighbour towards another, which are ratified in the reſt of the commaundementes; and thoſe are either the preſeruing of mens life and ſafetie, which is in the ſixt commaundement; or the preſeruing of chaſtitie and wedlocke, which is in the ſeuenth commandement; or the preſeruing of goods or poſſeſsions, which is in the eight; or of the preſeruing of the truth, which is conteined in the ninth cōmaundement. The mediate internal worſhip, or the internall and inward duties of mediate worſhippe conſiſt in the internall affection of the heart: p. 870for they are the verie vprightneſſe of mens affections towardes their neighbour, which is to bee included and vnderſtoode in al the former commandements: and is preſcribed in the tenth and laſt commandement.

7 What is the ſubſtance or meaning of the Decalogue, & of eueryevery commandement thereof.

THIS queſtion conteineth in it two diuerſe partes to be handled. 1 Of the ſubſtance and meaning of the Decalogue in generall. 2 Of the meaning of eueryevery commaundement in ſpeciall or particular.

Certain rules concerning the ſubſtance & meaning of the Decalogue in generall.

1 The Morall Law or Decalogue is to bee vnderſtoode according to the interpretation of the Scripture, that is, according to the expoſition and declaration of the Prophets, Chriſt, & his Apoſtles: and not according to the ſenſe and iudgement of man only, or Philoſophy. We muſt ioine together the explication ſcattered eueryevery where thoroughout the Scriptures, and not ſtick onelyonly vponupon thoſe ſhort commandementes. Neither doth Morall Philoſophie ſuffice for interpretation thereof; becauſe it conteineth but a little part of the Lawe: and this is one difference betweene Philoſophie and the doctrine of the goſpel which is deliuered in the church.

2 The Decalog requireth in al the commaundementes obedience both external & internal, perfect, not in parts onlie, but alſo in degrees, that is, that we obey God not onelyonly in al the duties preſcribed, but in the degrees alſo of thoſe duties. Curſed be he that abideth not in al.

3 The firſt commandement muſt be included and vnderſtoode in al the reſt, that is, the obedience of the firſt commandement muſt be the motiue and final cauſe of our obedience towardes the reſt of the commaundementes: otherwiſe it is not the worſhip of God, but hypocriſie, whatſoeuer we doe. For we muſt doe al thinges, which are deliuered and preſcribed in the other commaundementes, euen for the louelove we beare to God, and for the deſire we hauehave to woorſhip him. For except wee ſo doe them, we doe them not according to the ſentence and preſcript of the Law, neither doe we pleaſe God therein. Wherefore the firſt commaundement p. 871of the Decalogue muſt ſinne before and giuegive light as it were vntounto all the other commaundementes both of the ſecond and the firſt table, & bee included in them. This rule is deliuered by the Apoſtle, 1. Corinth. 10.31. Whether therefore yee eate, or drink, or whatſoeuer yee doe, doe al to the glorie of God. By theſe two former rules many things are made more cleare and manifeſt: namely, That no man in this life perfourmeth entire and perfect obedience vntounto the Lawe: that the vertues of the vnregenerate are ſins in the ſight of God; becauſe they are neither ioined with inward obedience, nor come from the obedience of the firſt commaundement, neither are referred vntounto it, ſeeing they do not know the true God, and therefore they are but a ſhadow of obedience, and are hypocriſie, which God moſt ſeuerely condemneth. Iſai. 29.13. Becauſe this people come neere vntounto me with their mouth, and honour me with their lips, but hauehave remoued their heart far from me, J wil again doe a marueilous work in this people. Roman. 14. Whatſoeuer is not of faith is ſinne. Moreouer by the theſe rules it is manifeſt, that true obedience cannot be begunne but by faith, through the knowledge of the Mediatour and the gift of the holie Ghoſt. Acts. 15. Purifieng their harts by faith. Galat 2. In that that I nowe liue in the fleſh, I liue by faith in the Sonne of God. For God is not truely knowen or loued without faith in Chriſt. Joh. 5. He that honoureth not the Sonne, honoureth not the Father, which hath ſent him. Againe, by theſe rules it is declared, that our obedience in this life, ſeeing it is but begunne onelie, cannot pleaſe God, but through & for the ſatisfaction of Chriſt imputed vntounto vsus. Eph. 1. He hath freelie made vsus accepted in his beloued. Laſtly, by them it is manifeſt, that in true conuerſion obedience is begunne according to al the commaundementes. For who truly loueth god, he ſubmitteth himſelfe without exception to al his commandements. 1. Joh. 3.9. He that is born of God ſinneth not.

4 That wee maie iudge aright of the meaning of euerie commaundement, or Law, we muſt aboue al thinges conſider the drift or end thereof. For the end of the Law ſheweth the meaning thereof: and by the end we ſhall iudge aright and eaſilie of the meanes. This rule alſo is of force in humane Lawes. But we are to vnderſtand it of the next and neereſt end of the Law. For not thoſe thinges which are neceſſarie to the p. 872attaining of ſuch endes as are remoued and a far off, but thoſe which are neceſſary to the attaining of the neereſt and ſubordinate ends, are to be compriſed in the ſentence and preſcript of one Law, which except it be obſerued, the ſentence and ſubſtance of al, or many Laws, wil be brought al into one. The furtheſt end, and therefore the end of the whole Law, is the worſhippe of god: It requireth therefore the whole obedience of the Law. The end of the ſecond table, is the preſeruation of the ſociety of mankinde: this requireth al the duties of the ſecond table. The end of the fift commaundement is, the preſeruation of ciuill order; it compriſeth therefore the duties of ſuperiors towards inferiors, and of inferiors towards ſuperiours: becauſe without theſe ciuil order cannot be preſerued.

5 The ſame vertue is often in a diuerſe reſpect commaunded in diuerſe commandementes, that is, the ſame vertue is required for the performing of obedience vntounto many commandementes. This wee are to know, leaſt we in vaine trouble and vex our ſelues in diſtinguiſhing and placing the vertues: As fortitude, is a vertue both of the ſixt and fift commaundement; becauſe it is required in a Magiſtrate who is to take vponupon him the defence of others.

6 The Lawe-giuer dooth in an affirmative commaundement comprehend the negatiue, and contrariwiſe, in a negatiue hee comprehendeth the affirmatiue: that is, in the commanding of vertues, the forbidding of the contrary vices is conteined; and ſo contrariwiſe.

7 We must take heede that we reſtraine not the commandementes too much, and take them too ſtreitlie. For they are ſo to be taken and vnderſtoode, as that in the generall all the ſpecials be conteined: and in the chiefe ſpecial the next allied ſpecials: and in the effect the cauſes; and in one of the correlatiues the other alſo. So when chaſtity is commaunded, temperancy is alſo commaunded, without which this effect is not. When ſubiection, which is the one relatiue, is commaunded, Magiſtracie alſo, which is his correlatiue, is commanded.

8 The obedience or commaundementes of the ſecond table yeeld vntounto the obedience or commandements of the firſt table. Obiection. But the ſecond commandement is like vntounto the firſt. Anſ. p. 873Jt is like 1. as concerning the kind of Moral worſhip. 2. As concerning the kinde of puniſhment, to wit, euerlaſting puniſhment, whereunto they are ſubiect who breake the ſecond, as well as they who break the firſt, 1. Ioh. 3. Laſtly, they are like as concerning their coherence and connexion, becauſe neither can bee kept without other. For God is not loued, except our neighbour be loued; neither is our neighbour trulie loued, except God be loued; 1. Joh. 4. Hence alſo aunſwere may be made to this obiection: The ſecond table muſt yeelde vntounto the firſt: Therefore ceremonies which are duties of the firſt table, muſt be preferred before the duties of louelove and charitie towardes our neighbour; For the ſecond table yeeldeth vntounto the firſt in moral duties, not in ceremonial. If therefore the neceſſitie and ſafety of our neighbour require the omitting of a ceremony, the ceremonie is rather to be omitted, than the ſafetie of our neighbour to bee neglected. Hoſea 6. Matth. 9. I wil hauehave merciemercy, and not ſacrifice. Mat. 15.4. God hath commanded ſaieng, Honour thy Father and Mother: and hee that curſeth Father or Mother, let him die the death: But yee ſaie, whoſoeuer ſhall ſaie to Father or Mother, By the gift that is offered by mee, thou maieſt hauehave profite, Though he honour not his Father, or his Mother, ſhal be free: Thus hauehave yee made the commaundement of God of no autority by your tradition. Offeringes and ſacrifices were commanded by God: but if they be don with the neglect of the neceſſities of our parents & kinred, Chriſt ſaith that they are not an obſeruing, but a breach of Gods commaundement. So is that which Dauid did, commended by Chriſt, who did rather eate the ſhew-bread againſt the ceremonial Law, than endanger the ſafetie of himſelfe and his, by famine, againſt the Moral law. Wherefore this rule is alſo neceſſarie for the right vnderſtanding of the Law.

CERTAINE CONCLVSIONS OF THE DECALOGVE.

1 THE firſt table commandeth the duties towards God. The ſecond commaundeth the dueties towardes man: But yet ſo notwithſtanding, as that the firſt is immediatelie, this mediatelie referred vntounto God.

2. The firſt commaundement, when as it commaundeth vsus to holde and repute the onelie true God, and GOD that is manifeſted in the Church, for our GOD, comprehendeth chieflie the p. 874inward worſhip of god, which conſiſteth in the mind, wil, and heart.

3 The chiefe partes or points of this woorſhippe are, the true knowledge of god, faith, hope, louelove of god, feare of god, humility & lowlineſſe in the ſight of god, and patience.

4 God may be knowen of reaſonable creatures, ſo far forth as he will manifeſt himſelfe vntounto euerie one.

5 The knowledge of god is either ſimplie and abſolutelie perfect, whereby god onelie knoweth himſelfe, thas is, the Eternal father, ſonne, and holie ghoſt know themſelues in ſeueral and each other mutuallie, and vnderſtand wholie and moſt perfectlie their owne infinite eſſence, and the manner of each perſons exiſting and beeing. For vntounto the perfect knowledge of an infinite thing, none but an infinite vnderſtanding can attoine. Or there is a knowledge of god belonging vntounto reaſonable creatures, whereby Angels and men know indeed the whole and entire nature and Maieſtie of god as being moſt ſimple, but they knowe it not wholie; that is, they ſo farre onelie vnderſtand it, as he reueileth it vntounto them.

6 That knowledge of god which is in creatures, if it be cōpared with that whereby god vnderſtandeth and knoweth himſelfe, is to bee accounted vnperfect. But if the degrees thereof in it ſelfe bee conſidered, it is alſo either perfect or vnperfect, yet not ſimplie, but in compariſon, that is, in reſpect of the inferiour and ſuperiour degree. The perfect knowledge of god in creatures is that, whereby Angels and men in the celeſtial life know god by a moſt cleare and bright beholding of the minde, ſo much as ſufficeth for the conformitie of the reaſonable creature with god. The vnperfect is that, whereby men in this life know god not ſo much as they could at firſt by the benefite of their creation, and therefore were notwithſtanding bound vntounto it ſtill by gods commandement.

7 The vnperfect knowledge of god which men hauehave in this life is of two ſorts: One Chriſtian or Theological; the other Philoſophicall. That is receiued from the doctrine of the Prophets and Apoſtles. This, from the principles and generall rules naturallie knowen vntounto men, and from the beholding of the woorkes of god in the nature of things.

8 The Chriſtian knowledge of god is alſo of two ſorts: the one ſpiritual or true, liuelie, effectual, ſauing: the other Literal. The ſpiritual, is that knowledge of god and his will which is kindled by the holie ghoſt in our mindes according to the woorde and by the word, woorking in the will and heart an inclination and deſire more p. 875and more to knowe and doe thoſe things, which god commaundeth ſo to be done. The Literal, is that knowledge of god, which either hath beene in men from the creation, or is wrought in their mindes of the holie ghoſt by the word, which hath not accompanieng it an endeuour and deſire of framing and conforming themſelues vntounto the commaundements.

9 Both the ſpirituall and literall knowledge, are alſo immediate, or mediate. Immediate, which is wrought by the inſtinct of the holy Ghoſt without ordinarie meanes. Mediate, which is wrought of the holy ghoſt by the voice of heauenly doctrine, heard, read, & meditated.

10 The ordinary meanes to knowe God, & which is preſcribed vntounto vsus by God himſelfe, is by the ſtudy & meditation of heauenly doctrine. Wherefore we muſt ſtriue this way vntounto the knowledge of God, neither require or looke for from god any extraordinary and immediate illumination, except he of himſelfe offer it, and confirme it alſo vntounto vsus by certaine and euident teſtimonies.

11 Now albeit ſo much as god would hauehave knowen of himſelfe vntounto vsus in this life he hath ſufficiently declared in his woorde: yet notwithſtanding thoſe natural teſtimonies of god are not ſuperfluous, becauſe they conuince and reprooue the impiety of the reprobate, and confirme the godlineſſe of the Elect & choſen, and therefore are by God himſelfe often commended in Scripture, and are of vsus to be conſidered.

12 But yet concerning them this we muſt holde and know; that they are true indeede, and agreeing with gods woorde, but not ſufficing for the true knowledge of god.

13 Moreouer, although naturall teſtimonies teach nothing that is falſe of god, yet men, except the light of gods woorde come thereto, gather and conceiue out of them naught elſe but falſe and erronious opinions concerning god: both becauſe theſe teſtimonies ſhew not ſo much, as is deliuered in the word, and alſo becauſe euen thoſe thinges which may bee perceiued and vnderſtood by naturall iudgement, men notwithſtanding, by reaſon of that blindneſſe and corruption which is engendred in them, take and interpret amiſſe, and diuerſlie depraue and corrupt.

14 Wherefore in the firſt commaundement of the Decalogue the ignorance of thoſe thinges is forbidden and condemned, which god hath propoſed vntounto the Church, to be knowen of vsus concerning him in his woorde and in his woorkes both of our creation and redemption. p. 876Likewiſe all errours are condemned of ſuch as imagin, either that there is no god, as the Epicures; or mo gods, as the Ethniches, Manichees, and thoſe that praie vntounto Angels, dead men, and other creatures: and the vanitie of ſuperſtitious men which put their truſt in other creatures or thinges diuerſe from him who hath manifeſted himſelfe in the church, as Iewes, Mahumetiſtes, Sabellius, Samoſatenus, Arrius, Pneumato machiſts, and ſuch like, who acknowledge not god to be the eternall Father with the Sonne and holie ghoſt coeternall.

Now are wee to ſpeake of the ſentence and meaning of the Decalogue in ſpeciall, that is, of the meaning of eueryevery particular commaundement.