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CHAP. 20. Of the first commandement. (Book 20)
THe first table hath foure commandements.
The first, teacheth vs to haue and choose the true God for our God. The words are these.
I am Iehouah thy God, which brought thee out of the land of Egypt, and out of the house of bondage. Thou shalt haue none other God but me.
The Resolution.
I am] If any man rather iudge, that these words are a preface to al the com∣mandements, then a part of the first, I hinder him not: neuerthelesse, it is like, that they are a perswasion to the keeping of the first commandement: & that they are set before it, to make way vnto it: as being more hard to be receiued, then the rest. And this may appeare, in that the three commandements next following haue their seuerall reasons.
Iehouah] This word signifieth three things: I. Him who of himselfe, and in himselfe, was from all eternitie. Reuel. 1.8. Who is, who was, and who is to come. II. Him which giueth being to all things, when they were not, partly by crea∣ting, partly by preseruing them. III. Him which mightily causeth that those things which he hath promised, should both be made, and continued. Exod. 6.1. Rom. 4. 17.
Here beginneth the first reason of the first commandement, taken from the name of God: it is thus framed.
He that is Iehouah, must alone be thy God.
But I am Iehouah:
Therefore I alone must be thy God.
This proposition is wanting: the assumption is in these words (I am Ieho∣uah) the conclusion is the commandement.
Thy God] These are the words of the couenant of grace. Ier. 32.33. wher∣by the Lord promiseth to his people, remission of sinnes, and eternall life. Yea these words are as a second reason of the commandements, drawne from the equalitie of that relation, which is betweene God and his people.
If I be thy God, thou againe must be my people, and take me alone for thy God.
But I am thy God:
Therefore thou must be my people, and take me alone for thy God.
The assumption, or second part of this reason, is confirmed by an argumēt taken from Gods effects, when he deliuered his people out of Egypt, as it were, from the seruitude of a most tyrannous master. This deliuerie was not appropriate onely to the Israelites, but in some sort to the Church of God in all ages: in that it was a typ•• ••f a more surpassing deliuerie, from that fearefull kingdome of darkenes. 1. Cor. 10.1,2. I would not haue you ignorant, brethren, that all our Fathers were vnder the cloude, and all passed through the red sea, and were all baptized vnto Moses in the cloude, and in the sea. Coloss. 1.13. Who hath deliuered vs from the power of darkenes, and translated vs into the kingdome of his deare sonne.
Other Gods or strange gods] They are so called, not that they by nature are such, or can be, but because the corrupt, and more then diuelish heart of car∣nall