The substance of Christian religion, or, A plain and easie draught of the Christian catechisme in LII lectures on chosen texts of Scripture, for each Lords-day of the year, learnedly and perspicuously illustrated with doctrines, reasons, and uses / by that reverend and worthy laborer in the Lord's vineyard, William Ames ...

The thirty fourth Lords day.

Exod. 20. 1, 2, 3.

Ver. 1 And God spake all these words, saying,

2 I am the LORD thy God, which brought thee out out of the Land of Egypt, out of the house of bondage.

3 Thou shalt have no other gods before me.

IN these words are contained the preface of the Moral Law, and the first precept thereof. In the preface is contained the definition, division, and confirmation of the Law: The difinition is point∣ed at by circumstances, which are as it were the specificative or differencing notions of it, whereby this Law is distinguished from all others: Whereof the 1. is, that God himself spoke it, or immediately by himself pronounced the words of this Law. 2. That then he spoke it; that is, after such a singular prepa∣ration

of the people, as never was used in the giving of any other Law. The division of it is contained in these words; that God is said to have spoken all the words of it; that is, of both the Tables, or all the t•…•…n words; where respect to the whole, and to its parts is plainly pointed at. The confirmation, or perswasion used to confirm it, is verse 2. where a most strong argument is brought to induce to obedience suitable to this Law; and it is twofold, 1. In gene∣ral from the Covenant; I am thy God. 2. From a spe∣cial benefit bestowed upon them by vertue of that Covenant. The first precept it self, is verse 3. where∣by is injoyned us, that we have Iehovah for our God; or Iehovah alone: So that in it two points are toge∣ther injoyned us. 1. That we acknowledge Jehovah to be the true God, and none else. 2. That with all religious honour and worship, we worship him, and that with all our heart, &c. For that is to have Jeho∣vah for our God; and not to be understood specula∣tively onely, but practically, effectively, and really.

Doct 1. This Law of God contained in the decalogue, or ten words (that is brief sentences) is the most perfect rule for directing of the life of man.

This is gathered from the definition, which we said; before was pointed out in two circumstances; because it hath not onely God for its author, but is also given with singular majesty in the perfectest manner, as after extraordinary preparation: That we may understand all perfection that can be desi∣red in any Law, is to be found in this.

Reas. 1. Because it prescribes all the duties of man, whether they look at God himself directly, as in the first Table; or our neighbour, as in the se∣cond.

Reas. 2. Because in all those duties, it not onely requires the workes themselves, but also the most perfect way of working them; to wit, that they come from the whole heart, and from the bottome of the heart; that is, from the intire strength of the whole man, and with perfect purity and sincerity; and that they be directed to the glory of God.

Reas. 3. Because it containes in it self a delinea∣tion or draught of that perfection, whereunto man in his first or innocent nature was created, accor∣ding to the image of God. And therefore also it is called the Law of Nature, because that rule of life, which was written in the heart of man, according to its primitive and pure nature, is in this Law ex∣plained.

Reas. 4 Because it belongs not onely to one Na∣tion, as the Judicial Law did; nor unto some cer∣tain time onely, as the Ceremonial Law did; but it is the Common-Law of all Nations, Times, and Per∣sons.

Use 1. Of Information, that we esteem this Law of God as we ought; that is, that we think no other∣wayes of it, than as of the will of God omnipotent, and as of that will of his, which most intimately be∣longs to us, as the onely rule of our life; and as of such a rule, as hath no defect, but is both perfect in it self, and requires all perfection in us.

Use 2. Of Admoni•…•…ion, that with all reverence we give heed unto this Law, and beware of all neglect and contempt of it, as we would shun death.

Doct. 2. The Moral Law is divided into diverse words, or precepts.

It is gathered from this, in that God is said to have spoken all these words. They are called words,

because they are short; and as it were spoken sum∣marily, or in one word. The chief division of them is into two Tables; the next into ten Precepts, or Commands.

Reas. 1. That we might the more easily under∣stand the will of God, by parts delivered; which wholly together, and at once declared as it were in heaps, we could not so well understand. For the parts in a distribution, or division, make much for the declaration and illustration of any whole.

Reas. 2. That by this meanes our memory may be helped; because naturally our memory is streng∣thened from the order of the parts amongst them∣selves.

Reas. 3. That in every part and act of our con∣versation, we may have light of singular direction, from some part of this Law.

Use, Of Admonition, that we neglect nor con∣temne no word of this Law; because they are all parts of one and the same Law, and have the same sanction of authority; so that who so stumbles a∣gainst any one, is guilty of them all, Iam. 2. 10.

Doct. 3. Whatsoever is commanded in any part of the Law, we are bound for may causes to perform the same to God.

This is gathered from that confirmation of the Law; I am Iehovah, &c.

Reas. 1. Because God commands us nothing, he may not with very good right require from us, as well by reason of his absolute power and dominion, as of our dependance on him, by which we require to be supplied and upheld by him in all things.

Reas. 2. Because he requires nothing from us, the observance whereof he did not deserve at 〈◊〉〈◊〉

hands before, as well by spiritual benefits and bles∣sings, as temporal and bodily, in regard whereof, out of thankfulness we owe him all obedience, as is plain in the Text; I brought thee out of the Land, &c.

Reas. 3. Because God is ready to reward our o∣bedience most abundantly in every point.

Use, Of Direction, that by often meditation of the manifold obligations, whereby we are bound to per∣forme our obedience to God, we may more and more stir up our mindes to a care of observing him in all things.

Doct. 4. Every command of the Law, requires the whole obedience of the whole man.

That is, as well inward as outward; of the heart, as of the mouth, and hand or worke: Thou shalt have no other, &c. Make not unto •…•…hy self &c. Are formes of speaking, whereby formally such an universal obe∣dience is required.

Reas. 1. Because God the giver of this Law, ought to be glorified with obedience of the whole man, as well of soule as of body, and of both these parts of man.

Reas. 2. Because this is the excellent perfection of the Law of God, whereby it goes beyond all hu∣mane Lawes, in that it subjects unto it self the heart, and the reines, and the most inward retirement of of men, as God himself alone, who is the author of this Law, knowes what is in man.

Reas. 3. Because this Law is the rule of spiritual life, and so ought to peirce even to our spirits themselves.

Use 1. Of Information, that for the right under∣standing of this Law, we look not onely to such things, or think that they onely are contained un∣der

the Law, as in express words are there contain∣ed; but all such things also, as belongs to such an head of obedience, whether they be outward or in∣ward. For in every command, as is certain by the summe of entire and whole obedience, the words are to be taken not according to the bare letter, but in a modification of diverse tropes, or borrowed sorts of speaking, as agree to the perfection of such a Law of nature. The trope of Synecdoche that puts the spe∣cial for the general to be understood by it, is here frequent; as when abstinence from some one vice by name, is put for the whole obedience, whereby we not onely abstain from all faults of that kind; but also are bound to the performance of the con∣trary affirmative good; and when some action is put for all of its kind and of affinity of nature with it. The trope also of Me•…•…onymie is every where in these commands, whereby all the adjuncts are under∣stood under the name of their objects; the effects in their causes, and contrarily; with which is com∣plicated the trope of Metaphor some way; so as all the decalogue is Metaleptick, or to be understood by Transsumption. And these rules must of necessity be understood in the explication of every precept, as our Saviour's exposition of them, and other Scrip∣tures make clear.

Use 2. Of Admonition, that we rest not, nor please our selves in obedience of any sort done to the Law; but that we may aspire to the entire and perfect ob∣servance of it, and ever acknowledge just matter of our humbling in this, that we are so farre from that perfection, that it requires.

Doct. 5. The first and greatest command is that, which containes our duty to God.

Hence is it that it is both put in the first place, and hath also the expresse testimony of Christ, Mat. 22. 28.

Reas. 1. Because God himself being the object of this duty, from him a sort of noblenesse and dig∣nity is derived unto the duty it self.

Reas. 2. Because more and greater things are contained in our duty to God, than either can or may be used in duties to man; as is clear by that form, With •…•…he whole minde, and the whole heart, &c.

Reas. 3. Because this duty is the foundation and principle of all others, in as much as in God, and for God onely, we ought to perform all other du∣ties; and so the duties of the second Table are thus virtually contained in the first Commandment.

Use Is of Direction, that our first and chief care may be taken up in those duties, that belong to God.

Doct. 6. The principall duty to God is, that we have him onely for our God.

And to have God for our God, is in general to give God that honour, which is due unto his excel∣lent Majesty: And to this are required.

1. That we seek the true knowledge of him, with all care, as he hath revealed himself in his word; because we cannot honour him rightly, whose na∣ture and will we are ignorant of: Iohn 4. 12. Rom. 10 14.

2. That from a most humble reverence, we sub∣ject our selves unto him, because the honour that we give to God, as to our God, is the honour of a Creature towards its Creator, of a Son towards his Father; of a Servant towards his Master, and that such a Master as hath power of life and death over

us; not of the body onely, but of the soul, or that which is eternal.

3. That we believe all, and rest in them, by true faith, which he witnesseth and proposeth unto us; because otherwayes we cannot give him the glory of his omnis•…•…ience, truth, &c.

4. That with certain hope we look for all that he hath promised; because also we cannot give him the honour of the truth of his promises, unless with belief of them, we be so affected with them, as to desire and hope for the accomplishment of them.

5. That with greatest love we cleave to him, as the chief good; because as the quidditative notion of God, doth its self denotate the Fountaine and Author, and so the possessor of all highest and most perfect goodnesse; so the honour due to God, con∣tains in it that affection, that is raised up by the meditation and apprehension of the chief good; which is pure and perfect love.

6. That we expresse all these duties, and exer∣cise them by a devout hearing of his Word, and cal∣ling upon his name, with the like exercise of di∣vine worship; because we can neither powerfully be affected about the honour of God, without such operations, wherein such affections are put forth: neither is the honour we owe to God, contained within the bounds of individual disposition or af∣fection; Nor lastly, can a lively affection of honour∣ing God be cherished or kept in our minds, without such means, whereby it is as well begotten in us, as preserved and improved.

Use 1. Is of Reproof, against such as think they have God for their God, and keep this command well enough, if they deny not God with their

mouths, though they never rouse up themselves to give God this honour before spoken of: Of which sort of men are all such, as 1. deny not them∣selves, that they may be wholy subject to God and his will. 2. All such as rest in their ignorance. 3. Such as endeavour not to build up themselves in true Faith, Hope, and Love. 4. Such as contemn or neglect the exercise of Piety, publick or private; of all these it may truly be affirmed, that while they endeavour not thus to give God his due honour, they have him not really for their God.

Use Is of Exhortation, that by such considera∣tions we stir up our selves to a greater care of Piety, unlesse we would be like such, as are without God in this world, and so can look for no other than to be separated from God in the world to come.

Doct. 7. Who so giveth this honour, or any part of it, to any other than God, they set up a false God to themselves, and so are Idolaters.

It is gathered from this; Ye shall have no other God. That is; give not this honour to another, that is not true God by nature or essence: For against this cōmand men sin three manner of ways, 1. If we give not this honour to God 2▪ If we give it to another, that is not God. 3. If we fight or dispute against God, or this honour of his: Who so sin against God in the first way, they are prophane; in the second, they are Idolaters; in the third, they are enemies to God.

Use 1. Is of Refutation, against Papists, who give a great part of this honour to creatures

Use 2. Of condemnation against such as have their minds so fastned to worldly things, that it may be truly said of them, that they have their af∣fiance,

hope and love chiefly placed in them: con∣cerning whom the Apostle warns us, that they have their belly for their god, and their substance, riches and the like.