OF 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 vnto 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 vnto those who perfourme obedience: because no obedience can be meritorious before God. 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 vnto vs. 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 〈 in non-Latin alphabet 〉, which commeth from a word that signifieth to diuide and distribute: and therefore the Lawe is so called, because it distributeth vnto euery one proper charges and functions. In Hebrue the Law is called thorah, that is, doctrine: because Laws are published vnto all, that euery 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 vnto 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 vnto 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 haue 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 a 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 vnto Angels, and partly vnto men. And these do not only binde vnto 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 vs 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 immortall 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 vnto 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 vnto 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. John 2.7. J write no new commaundement vnto you, but an old commaundement, which ye haue 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 vnto 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 haue said hindered at al, for that certaine special commaundementes belonging to matters of this life haue ceased. For the general shal notwithstanding still continue. There shal be no neede of the ministerie, or of a certaine time to be alotted vnto 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 vnto 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 vs to pray, Let thy wil be done in earth as it is in heauen. Jt requireth furdermore perfect obediēce: Deu. 6. Thou shalt loue the Lord thy God with all thy soule. Galat. 3.10. Cursed is euery 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 vnto 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 Jewes 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 and instituted of men, if they be good, are a woorship onely 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 vnto 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 vnto the Decalogue. But yet are they deduced thence onely 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 onely prescribed vnto 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 by 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 giue place vnto the Morall: The Morall giue not place vnto 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 differences 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 vnto 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 vs vnto 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 vnto Christ, as Coloss. 2.11. Wee are circumcised with circumcision made without hands. 1. Cor. 5.7. Christ our passeouer is sacrificed for vs. 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 vnto 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 vnto 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 loue: & 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 are 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 haue 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 vnto to the Lord thy God: for all abomination, which the Lorde hateth, haue they done vnto 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 haue 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 haue 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 vnto 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: because 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 loue 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, vnto 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 giue by the Messias vnto 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 vnto vs 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; yet 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 vs 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 haue 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 vs restored. The 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 vnto the vnregenerate, who are not bridled by the loue of god and righteousnesse, but by the feare of punishment onely & shame, not to make open profession of wickednesse: yet hath it place also in the godly. For they indeede haue another bridle whereby they are guided, euen the holy ghost illightening and inclining their harts vnto 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 vnto the saintes, if they run into grieuous offences, grieuous punishments: As, Ezech. 18. If the righteous turne 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 vnto all men: because all haue 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 vnto 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 vnto 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. Vnto 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 of 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 vnto 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 haue sinne; but now yee say, Wee see: Therefore your sinne remaineth.

The third vse of the moral Law is proper vnto 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 vnto 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 vnto my feete, and a light vnto 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 & 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 vnto another, euen vnto him that is raised vp from the dead, that ye should bring forth fruite vnto God. And Gal. 2 I through the lawe, am dead to the lawe, and that I might liue vnto 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 vs; 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 vnto 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 vs, 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 vnto another, who is raised vp from the dead, that wee should bring forth fruite vnto God. Againe, wee are deliuered from the Law, beeing dead vnto 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 vs, and wee in him, that is, that he may be effectual in vs through the working of his holy spirit; first, by suggesting & speaking cōfort in our hearts, of the remission of our sins, then, by making vs like vnto himselfe by regeneration, that the Law may no longer condemne vs 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 vs, 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 vs 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, Jer. 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 onely 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. Vnto 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 of the couenant: and therefore he ascribeth these blessings vnto the newe couenaunt, because thereon depended whatsoeuer grace of God befel vnto 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 vnto 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 onely the doctrine of the Lawe hath beene preserued pure and vncorrupt, which all other sects haue, 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 which 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 vs 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 vs, because it was not in vaine giuen vs. And seeing in this life the Lawe hath not his ende in vs; 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 vs. Wherefore in respect of al these causes and vses, let vs 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;¹ 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 vs: The gospel promiseth the same with a condition of faith and beliefe in christ, whereby we embrace an others obediēce performed for vs, 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 vnto beleeuers, 1. As touching iustification: because iudgement is not giuen according to the Law (for that iudgement would condemne and cast vs away) but according to the gospel. 2. As touching constraint. We are vnder grace; and therefore are we stirred vp by the spirite of Christ to yeelde voluntary obedience vnto the Law. For seeing the whole Law is abrogated vnto beleeuers, then verily the Moral Law is also abrogated vnto 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 vs as a tyrant, or as a master enforcing & constraining a lewd seruant vnto obedience. The reason is, because Christ beginneth voluntarie and free obedience in vs 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 vnder condemnation, who liued before the comming of Christ. Answer. The Law was abrogated, as touching condemnation, as wel vnto 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 vnto the cōming of the Messias. Gen. 49.10. The scepter shal not depart from Juda, 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 haue 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 vnto 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, because 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 euery 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 vnto 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 onely Abrahams posterity vnto 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 vnto the Romane Lawes, when he appealed vnto 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: We 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 vnto his Father, euen vnto the death of the Crosse, and redeemed vs from the curse of the Law, that we should continue and persist in sinnes and enmity with God; but that hee might deliuer vs from sinne, reconcile vs vnto God, and make vs againe like vnto god, & the temple of god. If then he had this end, for which hee did deliuer vs 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 vs, so much the more are we bound to yeeld thankefulnes vnto him, that is, to liue according to his will and Law. But they who are iustified and regenerated by faith in Christ, haue receiued moe and greater benefits than others. For these are ouermore added vnto 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 is 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 onely 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 haue satisfied for vs, except himselfe were free from all spot or staine of sinne. Heb 7 26. Such a high Priest it became vs to haue, 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 vs, which walke not after the fleshe, but after the spirite. 2. Cor. 5.21. He made him to be sinne for vs, 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 haue spoken. Thirdly, Christ fulfilleth the Lawe in vs by his spirite, reforming vs by him vnto the image of God, that we also may in this life begin internall and externall obedience which the lawe requireth of vs, & may perfourme the same whole and entire in the life to come. Now both these, to wit, punishment paide for vs by Christ, and righteousnes begun in vs, are comprehended and vnderstoode by S. Paul, when he saith, That the righteousnes of the lawe is fulfilled in vs, 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 vs; 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 onely in confessing or approuing the iudgement and accusation of the Lawe against vs, as, that we doe not yeeld due obedience vnto the Lawe, for asmuch as we seeke for righteousnesse without our selues in Christ; & in satisfieng, because through faith is applied vnto vs christs satisfaction, equiualent to eternall punishment, which the Law required of vs 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 vs, 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 vs, and by the gift of the Holy Ghost to reconcile vs vnto 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 vnto the Messias, and that they being conuerted may be instructed, what thankefulnes God requireth 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 vnto 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 vnto both together. But wee haue 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, vnto 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 haue committed, or doe commit, or hereafter shall commit, but for 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 vnder the lawe, but vnder grace. Againe, The lawe is not giuen vnto 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 vnto 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 vnto 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 giue them ability to obay. For this is, not to be vnder the Law, and the Law not to be giuen vnto the righteous. So then the bond and Doctrine remaineth, albeit the condemnation and constraint is taken away. For vnto 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 vnto 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 vnto it be saued: yet is it necessarie vnto 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 vnto vs, is sufficient & necessary for the Church: But a 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 haue 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 vs 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 loue of God and our neighbour. Mat. 22.37. Thou shalt loue 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 vnto this, Thou shalt loue thy neighbour as thy selfe.

Secondly, the Decalog is diuided into ten commaundementes, whereof foure are ascribed vnto the first, and the sixe other vnto the second table. This diuision is oppugned by them, who goe about to contract and drawe the first and the second commaundement vnto 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 commandment cannot be diuided into two commandements. For those things that are there spokē cōcerning cōcupiscence, haue one & the same meaning & sense, and therefore the scripture also compriseth them vnder 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 euery 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 vnto 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,² and then followeth that which is placed first in Deutronomie, Thou shal not couet thy neighbours wife.³ If 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 vnto himselfe. By this transposing therefore and displacing of the woords, the holie ghost dooth sufficiently declare, that he would haue 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 Josephus, doe thus diuide the Decalogue. In like sort doe the greek Ecclesiastical writers diuide the Decalogue: As Zonarus, Origen, Athanasius, Gregorie Nazianzene, Chrysostome, and Nicephorus. And vnto this opinion and sentence subscribe also the latine Ecclesiastical writers, as Hierome, Ambrose, Sulpitius Seuerus, and Austine. We haue 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 vnto God: or mediate, when Moral works are perfourmed vnto 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 vnto 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 vnder 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: for 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 euery 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 euery 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 euery where thoroughout the Scriptures, and not stick onely vpon 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 onely 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 loue we beare to God, and for the desire we haue 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 of the Decalogue must sinne before and giue light as it were vnto 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 vnto 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 vnto 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 vnto me with their mouth, and honour me with their lips, but haue 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 vnto vs. Eph. 1. He hath freelie made vs 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 attaining 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 vnto 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 vpon 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 vnto the obedience or commandements of the first table. Obiection. But the second commandement is like vnto the first. Ans. Jt 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. Joh. 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 vnto the first: Therefore ceremonies which are duties of the first table, must be preferred before the duties of loue and charitie towardes our neighbour; For the second table yeeldeth vnto 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 haue mercie, 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 haue profite, Though he honour not his Father, or his Mother, shal be free: Thus haue 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 vnto God.

2. The first commaundement, when as it commaundeth vs to holde and repute the onelie true God, and GOD that is manifested in the Church, for our GOD, comprehendeth chieflie the inward 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, loue 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 vnto 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 vnto the perfect knowledge of an infinite thing, none but an infinite vnderstanding can attoine. Or there is a knowledge of god belonging vnto 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 vnto 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 vnto it still by gods commandement.

7 The vnperfect knowledge of god which men haue 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 vnto 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 and 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 vnto 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 vnto vs by God himselfe, is by the study & meditation of heauenly doctrine. Wherefore we must striue this way vnto 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 vnto vs by certaine and euident testimonies.

11 Now albeit so much as god would haue knowen of himselfe vnto vs 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 vs 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 vnto the Church, to be knowen of vs concerning him in his woorde and in his woorkes both of our creation and redemption. Likewise 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 vnto 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 euery particular commaundement.