A Christian instruction, containing the law and the Gospel Also a summary of the…A Christian instruction, conteyning the law and the Gospell Also a summarie of the…

Of the preface of God in his Law, and of the titles which he giveth to himself in the same: and of the point that is chiefly required in that Law.

Of the preface of God in his Lavve, and of the titles vvhich he giueth to himself in the same: and of the poynt that is chiefly required in that Lavve.

T. Before that God did take in hand to give his commandments, he doth first use a Preface, which seemeth to belong only to the children or people of Israel, as though he gave his law but to them only: the which notwithstanding (even as it hath been said heretofore) doth no less belong to us than to that people. Wherefore I would gladly understand the meaning of it, and the causes and reasons for the which God did so set it forth, & wherein it belongeth to us.

T. BEfore that God did take in hand to giue his cōmaundements, he doth first vse a Preface, whiche semeth to belong onely to the children or people of Israel, as though he gaue his lawe but to them onely: the whiche notwithstanding (euen as it hath bene sayde heretofore) doth no lesse belōg to vs than to that people. Wherfore I would gladly vnderstād the meaning of it, and the causes and reasons for the which God did so set it forth, & wherein it belongeth to vs.

1. 11. Tim. 6.
2. 2Prover. 25. Genes. 21. Exod. 20. Deut. 5.Prouer. 25. Genes. 21. Exod. 20. Deut. 5.

Of the name Eternal which is Jehovah in Hebrew, given to God.

Of the name Eternal vvhich is Jehoua in Hebrevve, giuen to God.

T. Wherefore doth he first call him self the Eternal?

T. WHerefore dothe he first call him selfe the Eternal?

D. He doth declare in the Hebrew tongue, in the which Moses hath written these things,¹ by the word of Jehovah the which we do so translate, what is his being & his nature, & that he is the Creator of all creatures,² the first & the last, without beginning and without end, and hath his being of none other but of him self: & of him all things have their being,³ & are come from him, and do return into him. It is he by whom we live, move, & are. Then may he lawfully say, I am, the which none else may justly say. Wherefore, seeing that he ⟨p. 423⟩is our Creator,⁴ & so by consequent our guide & governor, & that we have of him our soul, body, and goods: is it not meet that we do acknowledge him to be our King, Prince & Lord, & render to him the homage of soul, of body & goods, & of all things else that we have received of him, to yield unto him perfect obedience? For this cause the holy Scripture putteth us in mind oftentimes of these things, & giveth to God the title of maker of heaven and earth. Wherefore it must needs be gram ted that none other be our God but only he unto whom this name and title belongeth, which is that Eternal essence that can do all things, and is the beginning, the conservation, & the end of all things.

D. He dothe declare in the Hebrewe tongue, in the which Moyses hath writtē these things,¹ by the woorde of Iehoua the which we do so translate, what is his beyng & his nature, & that he is the Creatour of al creatures,² the first & the last, without beginning and without end, and hath his being of none other but of him self: & of him all things haue their beyng,³ & are come from him, and doe returne into him. It is he by whom we liue, moue, & are. Thē may he lawfully say, I am, the whiche none els may iustly say. Wherefore, seyng that he

In what sort God is generally called the God of all men, and chiefly the God of his chosen people.

In vvhat sorte God is generally called the God of all men, and chiefely the God of his chosen people.

T. Wherefore doth he also say beside that, Thy God?¹

T. WHerefore doth he also say beside that, Thy God?¹

1. 1Apoc 10. Jonah. 1. Ezech. 18.Apoc 10. Ionas. 1. Ezech. 18.

D. Because that this first benefit is common to all men, & to all creatures according to their nature, in as much as he is creator of them all, he addeth unto it also this title, to make him more amiable and favourable unto us: to ⟨p. 424⟩the end that by that mean he may make his doctrine more acceptable unto us, & that he may make us the more willing to receive it as the doctrine of our father,¹ who by the same procureth nothing but only our commodity and salvation. And therefore he doth not only say God, but thy God: which is a manner of speech, that according to the phrase of the holy Scripture, carieth with it favour & grace. For first, the name of God, the which Moses here doth use, doth signify in Hebrew, force, & forces, to declare unto us that he hath the power to aide and help us, and that he is not only God for him self, to wit, that he will keep in him self the good things that in him are, and not to bestow & distribute them: but that his very office is to bestow them upon men, to show him self gracious & favourable towards them. When he doth the contrary, being provoked thereunto by their frowardness & wickedness, he doth by his prophets call that work,² a strange work. Wherefore when he calleth him self the God of any people, he declareth thereby that he is not only their God, as he is generally the God ⟨p. 425⟩of all creatures, as Creator of them: but that he is their God, not severe & rigorous, as a judge toward evil doers: but courteous, loving, favourable & merciful, as a good father to his children. When then he sayeth, Thy God, he doth then put them in mind of that which he spake before, that he had chosen this people as his own inheritance, & as a precious Jewell among all the rest.³ And therefore it is not without cause said by the Prophet, he hath done so to none other nation. And therefore he saith by Isaiah, And now saith the Lord thus, which hath created thee Jacob, & who hath fashioned thee Israel, fear not, for I have bought thee,⁴ I have named thy name, Thou art mine. When thou shalt pass by water, I will be with thee, & the floods shall not swallow thee up: When thou shalt pass through the fire, thou shalt not be burnt: For I am the Lord thy God, the holy one of Israel, thy Saviour, &c.

T. There is a goodly declaration of that which thou hast now spoken, and a very apparent testimony.

T. There is a goodly declaration of that which thou hast now spoken, and a very apparant testimonie.

D. It is even so. For thou seest that after that he calleth him self the God & the maker & fashioner ⟨p. 426⟩of Israel, & the Eternal, he addeth unto it immediately, Thy Saviour, which have redeemed thee.

D. It is euen so. For thou séest that after that he calleth him self the God & the maker & fashioner ⟨p. 426⟩of Israell, & the Eternall, he addeth vnto it immediatly, Thy Sauiour, whiche haue redéemed thée.

For what cause God doth make express mention in the preface of his Law, of the deliverance of Israel out of Egypt.

For vvhat cause God doth make expresse mention in the preface of his Lavve, of the deliuerance of Israell out of Egipte.

T. And why doeth he add yet, which have brought thee out of the land of Egypt?

T. ANd why doeth he adde yet, which haue brought thée out of the lande of Egipt?

D. To put them in mind of the great benefit, the which not long before they had received of him, and whereby he had plainly declared unto them, that he was their God,¹ and that he esteemed them for his people, in an other sort than he did the Egyptians, wherefore they had good occasion to think that so good a God and so loving a father would not set forth unto them any doctrine, but such as should be greatly for their profit, and that they ought most willingly to receive and embrace the same, as well for the great good will and friendship that God did bear toward them, and had declared unto them, as for the right of Lordship which he had double over them: of their own part, ⟨p. 427⟩because of their creation: on the other, because of the deliverance, which was as a new conquest, by the which he had as it were conquered them a new, delivering them from the subjection of a most cruel tyrant, to make them a well beloved people to him self, and as the first borne of all people. And therefore he doth plainly say, which have brought thee out, ²and none other, by my only power & strength, and not by thine own, nor of any creature else, and to make them yet more willing, as of right they ought, not being content to have made mention of the country of Egypt, but he addeth unto it, from the house of bondage, ³to put them in mind of the great travels wherewith they were oppressed, and to give them to understand that they had been holden as a slave in hard and cruel bondage, living in the bitter and tyrannous subjection of an other, without having any show or fashion of a people, in respect of that which was afterward given them by the law and policy which the Lord gave unto them.

D. To put thē in minde of the great benefite, the which not long before they had receiued of him, and whereby he had plainely declared vnto them, that he was their God,¹ and that he esteemed them for his people, in an other sorte than he did the Egiptians, wherefore they had good occasion to thinke that so good a God and so louing a father would not set forth vnto thē any doctrine, but such as should be greatly for their profite, and that they ought most willingly to receyue and embrace the same, as well for the great good will and frendship that God did beare towarde them, and had declared vnto them, as for the right of Lordship which he had double ouer them: of their owne parte,

T. That is worthy to be noted.