* Gen. 28.12 ladder by which the elect doe walke vp into heauen and in the margin the particular poyntes of doctrine as the goodly * 1. King 10.18 Lions on both side of the steps of Salomons throne which with little marking thou maist perceiue to offer themselues The poynts of doctrine in the meaning of the words The interpretation or ladder Ver. 3. HEre is the top of Salomons throne for hee sheweth in this verse the state of all faithfull Christians in this life after their effectuall calling that they haue as it were liuery and sesin of that heauenly kingdome Where the blessing is that of Abraham Gen. 22. communicated vnto them by the a The trinitie spirite and it is described by the author a The trinitie God the b Christ in his person Gods sonne in office Lord Iesus Christ i annoynted Sauiour king priest and prophet Father of our a The trinitie Lorde Iesus Christ and by the nature of it which is heauenly which may be translated as chap. 2.6 heauenly places because the c The state of beleeuers to bee heires of heauen blessing is to make vs heyres of heauen by hope as is expounded verse 13.14 and Titus 3.7 and it is set forth by the meanes which is a Christ the meanes Christ namely that being in Christ we haue this blessing Gal. 3.14 and it is saide all spirituall blessings because b The Spirit the worker by the spirite all giftes necessarie to eternall life are giuen vs 1. Pet. 1.3 and he teacheth them to prayse c God the author God as the author saying Blessed be God c. Hauing shewed that the faithfull are set by Christ thorow the spirit in the state of saluation as it were translated from death to life now in the rest hee sheweth the proceeding of the causes as the steppes by which GOD bringeth vs vnto this and so in the accomplishment of all the elect vnto the perfection of ioye in the life to come Verse 4. He sheweth the first steppe d The first cause of saluation chosen before the world was God doth chuse them this is declared by the time that is before all time and by the e God in chosing looked not on worke or faith foreseene but on his sonne mouing cause in Christ by the f Godly life an effect not a cause of saluation end that we should be holy c. Verse 5. He sheweth here a second cause or degree which is g The second cause of saluation adoption thorow Christ Adoption that is God would take vs to bee his children which is set forth by the repetition of the first cause h They that are adopted were first predestinated predestination which is generall to election and reprobation namely that out of it came adoption that is God set downe by decree whom he would make his children thorow Christ which is called the sure foundation of God 2. Tim. 2.19 and this illustrated by another i The good pleasure of Gods will the mouing cause of predestination to adoption mouing cause which is the good pleasure of his will Verse 6. The former cause is here amplified by the last k The glory of God the finall cause final the glorie of Gods grace Which l The grace of God a third cause grace is made a third and speciall working cause bringing forth a fourth which is our m Iustification a fourth cause iustification for hee saith that with n If it bee of grace it is not now of works Rom. 11.6 grace he maketh them accepted and to bee accepted is alone with iustified and his grace being the cause thereof sheweth that wee are freely iustified by his grace Rom. 3.24 And lastly that we may know this iustifying to be o We are iustified by grace thorow faith in Christ by faith in Christ he addeth him as the materiall cause in all these causes terming him beloued by excellencie because for his sake God doth these things Verse 7. The a Redemption by Christs bloud a fift cause fift cause of our saluation is redemption by Christs blood this is declared by the b Forgiuenes of sinnes part of redemptiō His bloud sheweth Christ a naturall man effect forgiuenes of sinnes which sheweth how Christ is the meanes of our iustification namely in that hee payed the ransome for our sinnes and so wee being forgiuen are accounted iust for his sake as is opened 2. Cor. 5.17.20.21 which is amplified by repetition of the working cause his grace c Rich is the grace of God in forgiuenes of sinnes which for the exceeding greatnes is called rich Verse 8.9 Here he sheweth a d The preaching of the Gospell a sixt cause sixt cause euen the instrument by which he applieth all these causes vnto vs which is the preaching of the Gospell called here e The Gospell is the opening of the mistery of Gods will in all wisdome and vnderstanding The opening of the mystery of his will So expounded cap. 3.4 5 6. Coloss 1.25.26 Which thing is set forth first by the cause whereby that is his grace secondly by the order of it that it was aboundant in all wisdome and vnderstanding thirdly the f The preaching of the gospell commeth of Gods grace and good pleasure repetition of one mouing cause The good pleasure of his will and lastly by the first cause his g Preaching of the gospell ordained of Gods purpose purpose wherein he regarded nothing but Christ wherefore hee saith in him that is as God purposed in his good pleasure to elect and adopt these happie soules in Christ so did he in that purpose appoynt the meanes which is the preaching of the Gosspell Verse 10. The h Our effectuall calling the seuenth cause last cause which is the effectuall calling named the i All the faithfull gathered into one gathering into one The greeke word signifieth the gathering of dispersed things into one entire or summe namely that where we be in all ages as sheep going astray we are called by the gospell and gathered by fayth vnto Christ our shepheard into one felowship or bodie which then shall be k There is a certaine number of the elect which shall be made full vp in Christ perfected when the whole number of the elect being accomplished we shall all meete with Christ and hee made meruellous in all that beleeue Ephes 4.12 13. which calling is set forth by two argumentes First by the times wherein there is a a The faithfull called in all times ages dispensation of times and a b In the end of time all the elect shall be one with Christ fulnes of times which sheweth that God calleth and gathereth his elect in many times as before the law and vnder the law and in the time of the Gospell wherein the whole world shal be gathered And
into the image of a corruptible man and of birdes c. Rom. 1.23 Fourthly they c Saturnians who make one God of the Iewes and another of the gentiles and either contrarie to other reade Rom. 3.29 Fiftly a Symonians they who affirme that the diuell hath free power ouer all thinges Iob. 1.8.9 Sixtly some ascribe ouermuch to phificke pollicie strength and witches reade 1. Sam. 2.3.8.9 Psal 36.6 Prou. 21.30.31 Seuenthly b Priscillianists some make starres and planets to gouerne mens actions Hier. 10.1 Eyghtly some ascribe the euent of things to fortune some the being and continuance of thinges to nature reade Esay 45.5 6 7. Rom. 11.36 Reuel 4.11 2.3.4 To these three of the Trinitie are contrarie three heretikes first c Montanists who say there is but one person in the trinity which is called by diuers names of father sonne and holy Ghost Secondly d Aetians who saye the three persons to bee onely three qualities Thirdly e Triformians who affirme the three persons to bee three diuers and separable Gods 1. Corinth 8.4 1. Iohn 5.7 Fiftly against the person of Christ the diuell hath fought by many heretikes Some f Nestorians make one person of his diuinitie and another of his humanitie some g Arrians make Christ to be God not by nature but by grace and to be lesse then his father Some h Bonosians call Christ an adopted sonne some i Marcellians say he was not begotten of the father some k Carpocratians say Christ was conceiued after the manner of other men l Apollinaris Some will haue his bodie to bee heauenly and not of the Virgin Marie m Eunomians Some denie Christ a minde n Eutyches Some auouch the humane nature to bee swallowed vp of the diuine o Timotheans Some confound the two natures of Christ and make him a mixt third thing The doctrine of the office of Christ doth condemne the Symonians Sethians Menander and all that shew any other sauiour or meanes of saluation or additament more then Christ onely and the faith and doctrine of him Such as are the Papists who ioyne mans workes merits satisfactions pardons pilgrimages prayers purgatorie and I cannot tell what trumperie as additaments to Christ Acts 4.11 Iohn 10.1 2 3. and 14.6 Gal. 6.14.15 Reuel 22.18 some a Manichies say the soule onely to be saued and b Paternians some the vpper partes of the bodie Rom. 8.1 Philip. 3.21 6. The doctrine of the estate of man without Christ condemneth them c Pelagians who deny children to be corrupted with originall sinne and that without the grace of God a man may doe all the commandements of God and d Papists they who dreame of certaine pure naturals by which they imagine they can prepare themselues to grace and worke with grace the merit to saluation 2. Cor. 3.5 Philip 2.13 Heb. 12.2 There bee also some among vs who thorow ignorance doe very lightly feele their miserie and how wickedly soeuer they liue they yet fancie to themselues an happie estate they say they will doe well or pray or aske pardon but not feeling the deep wound of sinne they little feare the sore and grieuous punishment which hangeth ouer their heads for neglecting so great saluation by Christ Heb. 2.1.2.3 and 12.25 7. The doctrine of the causes of our saluation first in the good pleasure of Gods will condemneth them e Pelagians who doe vtterly deny predestination to establish free-will And thē f Papists who tye it to workes foreseene Rom. 9.11 Concerning Christ the meanes it condemneth them g Heracleans who put in his roome oyntments and ceremonies And the Papists as before in the 5. Heb. 1.5 The doctrine of faith applying Christ is against the Papists who would ioyne workes Rom. 3.28 8. This ouerthroweth all Atheists Deists Sophisters and ignorant brablers who frame to themselues a God or saluation without faith in Christ 1. Tim. 3.16 Gal. 3.26 9. The doctrine of certaintie confuteth the Papists who would haue men to doubt of their saluation Heb. 10.19.20.21.23 10. Free saluation excludeth merit Tit. 3.4 11. Perfect saluation ouerthroweth the sacrifice of the Masse and much popish trash 2. Pet. 1.3 12. This ouerthroweth Purgatorie which is made a third place contrarie to 1. Iohn 1.7 13. This refelleth them a Cerdonians who deny the resurrection or b Hymineus Philetus say it is past alreadie or c Epicures make their happines in this life 1. Thess 4.14 1. Ioh. 3.1 14. This reprooueth them d Gnostici who make faith a naked knowledge of the Gospel without the fruites of good workes or e Libertines make good workes contrarie to faith or f Antitactae will men to be free from Gods commandements Eph. 4.24 Gal. 5.6 Eph. 2.10 15. Concerning the Sacraments in another place onely here if it can bee taught the difference of the outward signe and the thing signified and that these are not to bee confounded neither that which is proper to the one to bee giuen to the other it shall giue cleere sight against many errors As g 1. Pet. 3.31 Peter speaketh of Baptisme that it saueth vs openeth his meaning saying not the washing away of the filth of the flesh which is the outward signe but the inward working of the spirit which is in the answer to God and by the resurrection of Christ So h 22.19 Christ calling the bread his bodie dooth yet teach vs to follow this rule when he biddeth vs doe all that actiō of receiuing it in remembrance of him So that the outward action is as the signe and seale but the power of working is in the thing signified which is Christ by his spirit applying through faith that heauenly washing and foode vnto our soules CAP. 9. The seuenth Catechisme for establishing of iudgement HEre I will choose two places of holy scripture because mine especiall purpose is to teach the doctrine of the Sacraments and handle them both together and because they are seales of the couenant of grace the couenant also is therewithall to be declared that the one may shewe the vse of the other and each take light strength from other which I can hardly doe out of any one text The first Text. Tit. 3. vers 3. We our selues were in times past vnwise disobedient deceiued seruing the lusts diuers pleasures liuing in maliciousnes and enuie hatefull and hating one another 4. But when the bountifulnes and loue of God our Sauiour towards man appeared 5. Not by the works of righteousnes which wee had done but according to his mercie hee saued vs by the washing of the new birth and renewing of the holy Ghost 6. Which he shed on vs abundantly through Iesus Christ our Lord. 7. That wee being iustified by his grace should bee made heires according to hope of eternall life The second Text. 1. Cor. 11.23
and cause thē to shew it him againe Christ teacheth Nichodemus after many other argumentes to vnderstand the doctrine of regeneration spoken of vers 3. by the cause namely by the first and principall cause which is a God God in whom there is rehearsed no b So loued outwarde cause to moue him but onely that of his owne goodnes his singular loue did this worke namely hee loued c The world the world which by no meanes had deserued it The greatnes of which loue is shewed by the d He gaue worke that he gaue his sonne not purchased by any prayers merits or rewarde of ours but of his free gift And e His sonne what gaue he the earth the heauen cattell infinit treasures heauenly spirits Nothing so yea rather that which excelleth al these things euen his sonne And what f Onely begotten sonne an adopted sonne or counterfeit sonne No but his only begotten sonne And g Not perish but haue eternall life why did hee giue him that we should bestow any thing vpon him or that wee can doe any thing for him Least of all but that he might deliuer vs from euerlasting perdition and giue vs eternall life Vpon what h Whosoeuer beleeueth in l.im. condition that we should do all his lawe and satisfie by contrition pilgrimage or workes of condignitie or supererrogation No such thing but whosoeuer beleeueth in him So that wee with Nichodemus may learne that God giuing his sonne of his singular loue doth work this new birth when by the preaching of the Gospell the spirit frameth in vs faith in Christ and when by faith he maketh vs partakers of euerlasting saluation then doe we enter into the kingdome of heauen And so it is expounded by the a Tit. 3.5.6.7 Apostle God of his mercie saueth vs by the new birth which is shed vpon vs thorow Christ that being iustified by his grace wee may bee made heires thorow hope of eternall life Now there are in these wordes certaine things to bee further explaned that seeing their meaning more cleerely wee may more fitly gather out the seuerall braunches of doctrine First in this word * Loued what loued I vnderstand the goodnes of God according to his eternall decree which is called b Eph. 1.5 The good pleasure of his will As the c Esay 53.10 Prophet also sayth The Lord would breake him c. Secondly I vnderstand this word * World what world for the vniuersall and whole mankinde according to the couenant of God made vnto d Gen. 12.3 which is expounded before Abraham namely that hee loued both Iewes and Gentiles as is plainly taught Rom. 3.29.30 Yet e Reade Deut. 10.14.15 Rom. 9.7.8 Acts. 10.34.35.43 euery particular and singuler person is not meant thereby as Christ expoundeth himselfe when he addeth this limitation that whosoeuer beleeueth c. Thirdly this word * Perish what perish signifieth the miserable condition of mankinde in himselfe by sinne yet when hee sayth should not perish he meaneth not that in this world wee should not dye for a time but that f Ioh. 11 25.26 although we be dead we should be quickened and rise againe vnto eternall life Neither doe I thinke that this bodily death is that death which was threatned to g Gen. 2.17 Adam which is properly the death h Eph. 2.1 in sinne and to bee banished from the presence of God as was Adam Gen. 3. Therefore this is our life to bee i 1. Pet. 3.18 brought by Christ vnto GOD to k Psal 16.11 enioy whose presence is euerlasting life it selfe The summe then is this The free good will of God hath giuen his onely begotten sonne vnto all mankinde that whomsoeuer hee by his spirit thorow hearing the Gospell dooth regenerate and make to beleeue should bee deliuered from eternall death in sinne and obtaine the euerlasting glorie of God As I haue been somewhat longer in opening this most worthie place Direction to the gouernour of the house so I finde here a most large field of Catechisme Where I will obserue this order for the direction of the gouernour of the house whom I perswade my selfe by that time he hath beaten the former Catechismes into his peoples heads shal perceiue them better able to receiue stronger meate I will shewe the manifest beautie of this sentence as a most goodly tree where the master shall guide his folke to gather very many kindes of fruites to the comfortable feeding and nourishing of the soule and how to discerne by the good fruite that which is euill First therefore the doctrines shall offer themselues out of this sentence with most sweete comforts annexed vnto them and in the second place mine hand shall poynt out vnto him how he may descrie vnto his familie the errors contrary vnto the same Vnto euery doctrine I will adde some one place of Scripture for the further enlightning of their vnderstanding The doctrines 1. 1 This is shewed out of the whole sway of the text especially in the words loued gaue and the end of giuing which shewe his liuely working towards his creatures preseruation c. and so would hee bee knowne Exod. 34.6 Malac. 1.2 1. Ioh. 4.16 Psalm 9.16 God is euerliuing the most holy creator and wise gouernour and Sauiour of the world 2. 2 This is expressed sauing of the holie Ghost which is shewed by the effect beleeue which is set for his cause vers 5.1 Ioh 5.7 In this one God are three distinct persons God the Father God the Sonne God the holy Ghost Here he must begin to shewe the distinction of the persons thus 3. 3 This is in a manner expressed sauing of the holy Ghost reade Ioh 15.16 The Father begetteth the Sonne begottē the holy Ghost proceedeth from thē both 4. 4 The beginning of the father to loue and send c. the dispensation it is done by the Son the perfection the holy Ghost worketh faith c. the like Gen. 1.1 Tit. 3.6.7 Heb. 1.2 1. Cor. 12.11 The beginning of euery action is giuen to the Father the dispensation to the Sonne the perfection or consummation to the holy Ghost 5. 5 Made man is in the word gaue for by incarnatiō he was giuen Ioh. 1.14 Mat. 1. all the rest is clecre enough The person and office of Christ person Christ is the onely begotten sonne of GOD made man his office he is our Sauiour 6. 6 1. Pet. 2.9.10 The estate of mankinde by Adams fall is here shewed for vnlesse God had giuen his onely begotten sonne we had perished 7. 7 Eph 1.5.6.7.8.9.10 and cap. 4.11.12 The causes of our saluation and their concurrence and proceeding first the good pleasure of Gods will who freely loueth vs the first cause secondly the matter or meanes he vseth Christ by his incarnation suffering c. thirdly the ioyning of these causes into his forme that is
vse namely that it is not now as common bread to feede our bodies onely but it hath a sacramentall and holy vse annexed for the feeding of our soules that is Wee shew the Lordes death herein till hee come The summe then is seeing hee deliuered vnto them onely that he receiued and that in this order and to this vse they must not prophane this holy Sacrament by their disorder or additaments what so euer to doe in any other order or to any other vse more or lesse then it was ordained Whereupon he proceedeth in the rest of the chapter to giue them certain canons or precepts out of the premisses namely how they should reforme themselues and doe it orderly and profitablie The Doctrine of the Catechisme 1. Out of both places These two places open vnto vs the couenant of God touching the saluation of his elect by two things First by doctrine as a writing declaratorie Secondly by Sacraments as seales of that writing confirmatory 2. The doctrine is in the description of the persons couenanting one with another and the couenant it selfe 3. 3 In the first place vers 4.5.6 The first person is he who offereth the couenant namely God who is described by the speciall worke which hee doth in the couenant hee maketh his bountifulnes appeare and is therefore intituled a Sauiour as one that seeketh vs and not we him 4. The second man 4 Vers 3. shutting out pure naturals free will c. who receiueth the couenants who is described voyde of all goodnes in minde will affections works for so * Ezech. 16.4.5.8 God findeth vs in our filthines before the couenant 5. 5 In the second place vers 24.25 The third person is the mediator of the couenant Christ who giueth his body and blood for the confirmation of the couenant 6. 6 This is out of both places The couenant it selfe is first called the new Testament that is * Ierem. 31.31 not of the lawe of workes but of mercie and grace Therefore on the partie that offereth it is thus described First God propoundeth himselfe to bee our God and Sauiour then hee receiueth vs to himselfe by mercie in Christ and not by our workes Thirdly he sheweth the effect of the couenant that wee should bee iustified by his grace and made heyres thorow hope of eternal life On our part the condition is no more but to receiue all this by faith in Christ which is giuen vs in the new birth and therefore * Rom. 8.15 called the spirite of Adoption by which wee call God Father And so the couenant is made on our part as it is * Gal. 3.26 written Yee are all the sonnes of God by faith in Christ Iesus Where you may see that Christ is the mediator * Eph. 2.18 to bring vs to God namely by beleefe in him Which couenant God will haue declared before men by the vse of his seruice as profession Sacraments c. and by obedience vnto euery good worke 7. In beholding which couenant wee may see all merit and reioycing in man vtterly excluded For before the couenant wee are altogether voyde of all goodnes in the couenant wee are receiued and saued by mercie without workes Christ is a mediator to God for vs paying the ransome of our sinnes by him is powred vpon vs the new birth and renewing of the holy Ghost by him we are iustified and made heyres of euerlasting life If we haue faith or hope they are all the giftes of God thorow Christ so that wee haue euery way cause of abasing our selues and onely to * 1. Cor. 1.30 reioyce in him Wherefore the Church ascribing nothing to her selfe maketh this ioyfull confession a Esay 61.10 I will greatly reioyce in the Lord and my soule shall be ioyfull in my God for he hath clothed mee with the garments of saluation and couered me with the robe of righteousnes c. Now not minding to shew euery particular poynt which these two places affoord An obseruation to the teacher we will come to the second parte of the Sacraments In handling whereof if any thing bee not in one of these two texts for it were much all to be I will set in the margine some other place as a supplie to their wants and this doctrine is in two things 1. How many Sacraments 2. What they be 8. There are but two Sacraments of the * I say couenāt because the word sacrament is vsed diuersly this shutteth of vnproper vses couenant that is to say Baptisme and the Lords Supper The other poynt What they bee will appeare easie if wee learne how they agree betweene themselues and how they differ both betweene themselues and also from others 9. Two Sacraments agree in foure things These two Sacraments agree in these things 1. In a generall definition A Sacrament is a signe and seale of the couenant of grace First they are signes 1 In a generall definition as water washing in Baptisme bread and wine eating and drinking in the Lords Supper They are both signes of the couenant for Baptisme signifieth Christs bloud in the couenant and so dooth the Lords Supper and they bee both more thē bare signes euen seales of assurance For as the seale is set to a will or deed to confirme the writing so are these two appointed by Christ to assure vs of the thing they signifie Therefore the one is called his body and the other the washing of the new birth not because they bee chaunged in nature but by such a neere speech to assure vs of the thing sealed or signed They both herein assure vs of our iustification and sanctification Secondly 2 They be as badges they bee both outward badges of our profession as by the one we shew the Lords death and by the other that wee are Gods children by a new birth Thirdly 3 Both commanded Mat. 28.18.19 they both haue a commandement from Christ Fourthly 4 Both haue a forme of administration Acts. 2.14.37.38 Mar. 16.15.16 they both haue a prescribed forme of administration in regard of the Minister and people The Minister is appoynted to preach and declare the couenant and to administer the Sacraments the people to heare and to receiue the Sacraments In Baptisme the Minister must wash with water in the name of the Father and of the Sonne and of the holy Ghost the person to bee admitted into the Church is to submit himselfe to such a washing In the Lords Supper the Minister by thanksgiuing is to set apart to this holy vse the bread wine seuerally to breake the bread and to giue afterwards seuerally first bread and then wine to the people bidding them to eate drinke c. and the people ought to receiue them both seuerally first bread and then wine and to eate the bread and drinke the wine not as common bread and wine but as sanctified to the
Before the iudgement in two thinges first the outward pollicie and administration of his Church vers 11.12 Secondly the inward worke of his spirite verse 11.16 4. The outward pollicie is administred by officers who are men furnished with giftes to worke in the building of the Church verse 11.12 and these are of two sortes first such as teach knowledge vnto which are most commonly ioyned the administration of publike prayers and Sacraments as Act. 6.4 Matth. 28.19 And these I finde to be either extraordinary as Apostles the founders of the church Ephe. 2.20 and their assistants prophets and Euangelists Colos 1.1.2 Tim. 4.5 or else ordinary as pastors to teach by exhortation and teachers to vtter doctrine Rom. 12.2.8 Secondly such as are for practise of life namely elders to bee gouernours 1. Cor. 12.28 and Deacons to looke to the poore Act. 6.1 2 3. and for this cause he hath ordained the eldership Matth. 18.17 1. Tim. 4.14 5. The inward worke of his spirit is faith vnfayned and knowledge verse 13. and the fruites of faith which bee our growing into Christ increasing by his grace loue to edifie each other vers 15.16 Rom. 5.1 2 3 4 5. Here we be taught further fruites of faith wrought by the spirit first that wee bee iustified to haue peace towards God ver 1. Secondly adopted to haue accesse to God ver 2. so opened Rom. 8.14 of this commeth ioy vnspeakeable vers 2. with patience vers 3. and hope by the feeling of Gods loue to make vs bold verse 4 5. CAP. 13. Of the seales of the couenant or Sacraments Ephes 5.25 26 27. 1. Cor. 10.17 These two places teach the doctrine of the sacrameÌ„ts 1. A sacrament is a signe to represent and a seale to applie vnto all beleeuers the couenant of mercy out of both and is expounded Rom. 4.11 2. There be two Baptisme and the Lords supper 3. Baptisme is a signe and seale of our admission into the couenant by the new birth and renewing of the holy ghost this is in the first place to which agreeth Tit. 3.5 The Lordes supper is a signe and seale for the continuall confirming of vs in the same couenant this is in the latter place CAP. 14. Of the last iudgement Matth. 25.31 32. c. This shadoweth out the secoÌ„d part of the administration of Christs kingdom which is the last iudgement Where we may learne two things 1. The manner of Christes comming vnto iudgement namely in glory with all his holy Angels vers 31. 2. The iudgement it selfe which is in two points 1. The wonderfull meeting first of the iudge Christ sitting in the throne of his glory vers 31. Then of the persons to be iudged All nations vers 32. That is all the dead raised in their bodies and all the liuing chaunged 1. Corm 15.52 2. In the Sentence Iudiciall which is generall or common that euerly one shall bee rewarded according to his workes vers 35.42 with 2. Cor 5.10 and also speciall or peculiar for some are pronounced Blessed to inherite euerlasting life ver 34.46 some cursed to goe into eternal paine vers 41.46 1 Cor. 15.24.25.26.27.28 This text teacheth 1. Thereshall be an end when all rule authoritie and power is put downe vers 24. 2. Christ kingdome lasteth till all enemies to him and his Church be destroyed ver 25. 3. The last enemie is death which shall be swallowed vp of life vers 26. 4. At the end he shall giue vp his kingdom to God his father and so touching his manhood he shall bee subiect himselfe that God may be all in all vers 24.27.28 A short and plaine opening of the tenne Commandements THe tenne Commandements teach and command all dueties belonging to God and man in two tables The first table is of our duetie to God in foure precepts shewing what we must do to his person and in his outward worship 1. The first precept teacheth that we owe vnto the person of God to set him onely vp as the true God first in our hearts by true knowledge of his diuine nature attributes Trinitie Gal. 4.8 and by a sure confidence in him to hope loue delight reuerence and feare him aboue things Phil. 3.19 Eph. 5.5 and secondly by our outward profession as Ion. 1.9 and in all our workes Pro. 3.6 His outward worship is in two things 1. The meanes 2. The right applying of the meanes 2. The secoÌ„d precept teacheth the meanes which being negatiue and naming but one thing of mans deuise forbiddeth all mans inuentions in the outward worship of God commandeth onely that which God prescribeth which is either ordinary meanes as diuine adoration Psal 95.6 The vse of his name either simply Psal 68.4 or in an oth Exod. 22 11. meditation on his creatures Psalm 145.1 praier thanksgiuing Psal 50.15 the SacrameÌ„ts Mat. 28.19 and his order in his church Coloss 2.5 or extraordinary as fasting Ioel. 2. feasting Ester 9. vowing Gen. 28.20 and in a lot Prouer. 16.33 The right applying of the meanes of Gods worship is either in the right vse euery day or els in the vse of one day in seuen 3. The third precept coÌ„mandeth vs euery day to vse reuerently the outward meanes of Gods worship putting a part which is his name for the whole being of the samâ— kind and by forbidding the euill commanding the good which is to bee obserued before and in the action and after the action with profite Leuit. 24.11 1. Cor. 11.28.34 Ezech. 33.30.31.32 4. The fourth precept teacheth the vse of one day in seuen to bee put apart from all our owne workes to be dedicated to the worship of God In the congregation by the worke of the ministrie and at home in applying the same to the familie Act. 20.7 Deut. 6.6 The second table is of our dutie to man in sixe precepts which either regard the outward action with consent of will in 5. or els of desire onely in the last The 5. are either speciall dueties or els generall 5. The fift precept teacheth speciall duties by a part for the whole and by proportion commanding all duties of superiours to inferiours and contrary and of equals where this any speciall bond or respect requiring a speciall dutie 2. Sam. 15. 1. Pet. 3.1.7.8 Loue as brethren Generall duties belong either to a maÌ„s person or the things pertaining to him 6. The sixt precept teacheth duties to our neighbours person commanding by a negatiue of euill to procure the safetie of our neighbours â—erson Gen. 4.8 Rom. 16.4 The things belonging to his person are either in him or without him 7. The seuenth precept teacheth our dutie to the things in our neighbour as his body 1. Cor. 6.18 by a negatiue of ill commaunds the pure and vndefiled vsing of our neighbors bodie 2. Sam. 11.2.3.4 Gen. 39.8.9 Without a man are his goods and name 8 The eight precept teacheth by a negatiue that wee ought to preserue our neighbours goods Exod. 23.4.5 9. The