c. and chapt 35.2.3 c. Nehem. ch 10.31 chap. 13.16 and Ier. 17.21.22 Iohn 2.14 and Matth. 21.12.13 But it may be demaunded for the remouing of all doubt whether at no hand nor vpon anie necessitie it may not be lawfull to do some bodily workes vpon the Sabbath day yea some of these workes which haue alreadie bene mentioned What answere haue you learned to giue vnto this All bodily labours together vvith the thoughts consultations and speeches thereof vvhich be of present necessitie either to further the vvorship of God for our ovvne spirituall benefite or our selues to it for the glorie of God or else be presently necessarie for the bodily safetie either of our neighbour or our selues or of anie thing of good and necessarie vse belonging vnto vs or them they are all lavvfull on the Sabbath day yea though it be for the time of necessitie vvith ceassing from the publike duties of Gods vvorship so as the mind and heart be disposed as it ought to be in the doing of the same Shew further how you haue bene taught that this ought to be I meane how the heart and mind of man ought to be affected in such cases of present necessitie which enforce vs to intermit the holy duties of Gods worship vpon the Lords day We ought to be sorie for the occasion in respect of our hinderance from the worship of God which aboue all things we ought to long after and to desire but yet in respect of our neighbours necessitie ought to be heartily glad that we may be instruments of Gods prouidence for anie speciall reliefe and benefite to him And therewithall also we ought to haue care to make as speedie expedition as the necessitie will permit that we may ioyne vvith the Church of God in the most principall duties of his holy Sabbath Shew these things yet further by some instances that we may see more clearely how we are with good testimonie of our conscience to behaue our selues in these cases The occasions are more particular as thus if our neighbour for whose comfort our attendance or seruice is necessarie be for the time of Gods publike vvorship verie sore or daungerously sicke or if anie of his cattell vvhose life I may preserue be in my knovvledge vvithout my speedie helpe in speciall daunger of decay There are also more generall and publike occasions as they may fall out thus if our neighbours house be on a fire or if the enemie do vpon the Lords Sabbath make warre vpon our countrie in such cases and the like the Lord requireth mercie to our neighbour and fidelitie and fortitude for the safetie of our Prince and countrie according to the instant necessitie and not sacrifice as the holy Scriptures teach vs. It is true So we reade the testimonie of our Sauiour Christ Matth. 12.11.12 And againe Luke 6.9 Reade also chap. 13. verses 14.15.16 And againe chapter 14.5.6 And touching the like libertie in publike daungers reade 2. Kings chap. 11. And againe 2. Chron. 23. Reade also Nehem. 13.19 And 1. Maccab. 2.40.41 and chapter 9.43 c. we haue the practise of necessarie defence by warre Now which are those holy things and businesses wherein and about the which we stand charged by Gods Commandement to spend the whole day of his Sabbath as much as we may possibly attaine vnto which he calleth the sanctifying of the Sabbaths These holy businesses and duties are the religious frequenting of the holy assemblies of Gods people in the holy places thereunto appoynted and in the holy times and seasons thereof that is on the dayes of the holy Sabbath of the Lord. They are also the excercising of our selues both publikely with the rest of the congregation and priuately apart by our selues in all the holy duties and exercises of Gods holy worship both inward and outward mentioned before in the interpretation both of the first and also of the second and third Commaundement Furthermore they are the trying of our ovvne heartes and liues hovv vve proceede or go backevvard or stand at a stay in the loue and obedience of the true religion of God and accordingly in the remembrance and meditation of Gods mercie chiefly of our redemption by our Sauiour Iesus Christ and of his iudgements eyther vpon our selues or others a stirring vp and quickening of our ovvne soules either to thankefulnesse and ioy in the Lord or to godly sorrovv and repentance vvith the increases thereof in regard of our ovvne sinnes and faylings as the matter it selfe and as the seuerall occasions shall require Finally they are the speciall exercises of mutuall brotherly kindnesse and mercifull dealing both tovvardes the bodies in outvvard reliefe and also the soules of our brethren by spirituall succour of instruction conference or prayer to the vttermost of that grace and povver vvherevvith the Lord shall make euerie one of vs able from time to time You answere truely for notwithstanding the institution of these duties of Gods worship is set downe in the former Commaundement yet the speciall practise of them all is required in this fourth Commaundement which assigneth and layeth foorth vnto vs the principall times and seasons specially sanctified of God to the same end But are these holy duties so tyed and appropriated to the Lords holy Sabbaths and on the other side are we so bound to vncessant labour in the ordinarie duties of our worldly callings for the whole space of the sixe dayes of the weeke Duties commanded Libertie of Sabbath Sixe dayes labour that we be exempt and discharged from all holy dutie of Gods worship vpon those dayes We may not vnderstand the Commaundement so for as it is lavvfull for a man to do such bodily vvorkes and labours as be necessarie euen on the Sabbath day in such maner as hath bene alreadie ansvvered so yea much rather is it lavvfull yea euen the bounden dutie of all the seruants of God vpon euerie one of the sixe dayes in the vveeke to spend so much time in the holy and spirituall duties of Gods vvorship as he shall find necessarie to keepe his heart vvith God and by prayer morning and euening to commend himselfe and all his affaires and the vvhole Church of God to the continuall protection and blessing of God Further also it is lawfull yea the bounden dutie of euerie one not hindred by some necessarie let to cease his ordinarie vvorke or honest recreation or delight to heare the sermon if there be anie on the vveeke day yea to spend the vvhole day vvhen it is commaunded either for the publike fast or for a publike thankesgiuing and holy feast to the speciall honour of God according to the speciall occasion which he himselfe shall giue thereunto Hitherto of the good duties commaunded whereunto also belongeth that speciall point of the gouernours dutie mentioned in the beginning of our interpretation but because the occasion of this consideration is expresly giuen in the negatiue part of the Commaundement whereunto we
of their owne parents yea they are the children of God and of his kingdome vnder his couenant of grace mercie and peace which comprehendeth both parent and child and maister and seruant Neither is there anie respect of person with God Maisters therefore ought in these respects to haue a fatherly affection toward them as vnto children in a second degree Reade Leuiticus 25.42.43.55 Why is the brute beast mentioned Not onely to the end that the cattell ordinarily vsed to dayly labour such as are the oxen or the horse to plow and to cart might haue intermission and rest and so haue a kind of mercie or pitie shewed them but chiefly that no man should presume to breake the outward rest of the Sabbath and take libertie to neglect the publike sanctification of it vnder pretence that he to serue his owne pleasure taketh his pampered beast either his Coach horse or gelding for the saddle to ride his iourney without any labour to himselfe yea though he taketh his Bible and prayer booke with him to reade as he sitteth in his Coach It is true and if this prouiso had not bene made many would haue made their cunning euasions to deceiue their owne soules thereby One would haue said I can grind in my horse-mill without any labour So also would the water-miller and wind-miller say c. But all such shifts are taken away vnlesse in case of necessitie as hath bene answered before So then that which the Lord commaundeth concerning the rest of the brute beastes both here and Exodus 23.12 it doth principally serue to restraine men Reade Deuteronomy 25.14 with 1. Corinth 9.9 10. Now in the last place why is the strannger mentioned The Equitie Partly because such strangers as vvere of the same religion with the Iewes that is to say circumcised Proselites they were equally bound by the same law of sanctifying the Sabbath like as should be all baptised Iewes or Turkes if anie vvere liuing amongst Christians And as touching other strangers such as come on ambassage to Princes or according to their ovvne priuate minds to see countries c. they must be caused at the least to obserue the bodily rest that the offence and daunger of so euill an example might be auoyded It is verie meete indeede that it should be so in somuch as we are ouer readie to take hurt by euerie euill example of libertie and licence whensoeuer it commeth in the view and sight of our eye And therefore also saith the Lord One law shall be to him that is borne in the Land and to the straunger which dwelleth among you Exodus 12 49. Hitherto of the interpretation what things are commaunded and what are forbidden in this fourth Commaundement Now what is the equitie of it Much euerie way as the due consideration of the sundrie reasons annexed to the Commandement will declare Shew which those reasons are The first is that the Lord hath left vs the free libertie of sixe dayes for the honest and lawfull businesse and affaires of this life vnto one weekely Sabbath set apart for his speciall seruice The second is the example of the Lord in his owne ceassing vpon that day from the workes of creation vvhich he finished and perfected in the sixe dayes going immediatly before The third is the institution blessing and sanctifying of the Sabbath which is as auncient as is the example of the Lord in that his holy rest The fourth reason is the ends vvhereunto the Lord did sanctifie his Sabbath that is to say for the memoriall of the Lords vvorkes of creation to his honour and glorie and for our ovvne sanctification and saluation through the blessed vse and sanctification thereof Manifold therefore is the equity of this Commandement The Blessings Now let vs come to the particular blessings which God hath promised to the obedience of this Commandement the which blessings no doubt are of all sorts in so much as in the right manner of the sanctification of the Sabbath all obedience is after a sort infolded But I only desire to heare of those that are particularly mentioned in the word of God Shew at the least which some of them be The Lord doth assure his people by this his holy ordinance that he will be their God and that he will sanctifie them by his Spirit if they vvill be carefull to santifie his Sabbath Exod. 31. verses 13. and 17. and Ezek. chap. 20. verses 12. and 20. And Isai 56. verse 2. Blessed is that man that keepeth the Sabbath and polluteth it not and keepeth his hand from doing any euill And verses 3.4.5.6.7 Euen vnto the Eunuches and strangers vvhich will keepe my Sabbath sayth the Lord I vvill giue in my house and vvithin my vvals a place and a name better then of the sonnes and daughters I vvill giue them an euerlasting name vvhich shall not be put out And againe I vvill bring them also to my holy mountaine and make them glad in my house of prayer their burnt offerings and sacrifices shall be accepted vpon my Altar for my house shall be called a house of prayer for all people And chap. 58. verses 13.14 If thou turne away thy foote from the Sabbath and not do thine owne vvill on my holy day but call the Sabbath a delight to consecrate it as glorious to the Lord and vvilt honour him not doing thine owne wayes nor seeking thine owne vvill nor speaking a vaine word Then shalt thou delight in the Lord and I will cause thee to mount vpon the high places of the earth and I will feede thee with the heritage of Iaacob thy father for the mouth of the Lord hath spoken it And Ier. 17. verses 24.25.26 If ye will sanctifie the Sabbath so that ye do no worke therein Then shall Kings and Princes enter in at the gates of this Citie and shall sit vpon the throne of Dauid and they shall ride vpon chariots and vpon horses they and their Princes the men of Iuda and the inhabitants of Ierusalem and this City shall remaine for euer And they shall come from the Cities of Iudah and from about Ierusalem and from the land of Beniamine and from the plaine and from the mountaine and from the South vvhich shall bring burnt offerings and sacrifices and meate offerings and incense and they shall bring sacrifice of prayse into the house of the Lord. These are the most gracious blessings of this Commandement c. But because the promises are not duly regarded of vs let vs come to the curses wherewith the Lord hath armed this Commandement against the transgressors of it These curses are likewise of all sorts in so much as God esteemeth the prophaning of his Sabbaths to be the prophaning of his whole religion But let vs call to minde those onely which are most expresly mentioned and first what was the curse of God in the ciuill course of his iustice among his people It vvas bodily death He that defileth the Sabbath
and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you These are most comfortable gracious blessings whose heart may they not worthily allure to enter into this course of true wisedome glorie and happinesse whosoeuer haue anie sparke of grace and true wisedome in them But alas it may be said that in so much as the Law promiseth not any blessing but vpon condition of perfect obedience and seeing we are all yea euen they that haue receiued greatest grace greatly behind and much failing therein that we say nothing of those that are so farre from the course both of speech and life here commanded that they reioyce in wickednesse thinke themselues to remember God the better when they sweare and rap out all the othes they can thinke on and condemne the obedience of this commandement as too great precisenesse and to be an hypocriticall holinesse c. what shall we say for our reliefe against those so great discomforts Though our failings yea though our rebellions haue bene great against this holy Commandement so as we may iustly look to meete with the curses and not to haue our part in any of the blessings yet Gods mercie in Christ Iesus is greater then our sins and his bloud shall wash away both them and the guiltinesse of them not onely from the eye of Gods iustice but also from the accusation and prickings of our owne consciences if we shall truly beleeue in his name that he hath satisfied for these our sins and fulfilled this part of obedience for vs and if we shall heartily repent and be henceforth more carefull both with the words of our mouthes and also in the actions of our liues to glorifie the name of God then hitherto we haue bene This is our onely comfort indeed according to that gracious promise of our Sauiour Christ Matth. 12.31.32 But what proofe haue you that Christ hath not onely satisfied for these our sinnes but also hath fulfilled the righteousnesse and obedience of this Commandement for vs so as the Lord will be moued for his sake to forgiue our sinnes and to accept and to blesse our vnperfect and vnworthie obedience Our Sauiour Christ himselfe Our Sauiour Christs perfect obedience for vs vvho is most faithfull and true giueth a plentifull vvitnesse of it in the 17. chapter of the Gospell vvritten by his holy Euangelist Saint Iohn The whole Chapter is notable to this purpose being a most heauenly prayer of our Sauiour Christ to his and thorough him our heauenly Father for his whole Church and people But let vs heare the principall words tending to this end In the 4. verse our Sauiour Christ saith thus I haue glorified thee on earth I haue finished the vvorke vvhich thou gauest me to do And verse 6. I haue declared thy name vnto the men vvhich thou gauest me out of the vvorld thine they vvere and thou gauest them me and they haue kept thy vvord And verse 11.12 And novv am I no more in the vvorld but these are in the vvorld and I come vnto thee Holy Father keepe them in thy name euen them vvhome thou hast giuen me that they may be one as vve are While I vvas in the vvorld I kept them in thy name those vvhome thou gauest me I haue kept c. And verses 15.16.17 I pray not that thou shouldest take them out of the vvorld but that thou keep them from euill They are not of the vvorld as I am not of the vvorld Sanctifie them vvith thy truth thy vvord is truth And the last verse of the chapter I haue declared to them thy name and vvill declare it that the loue vvherevvith thou hast loued me may be in them and I in them Here indeed we see a plentifull proofe of our Sauiour Christ his perfect obedience in glorifying the name of God by his perfect preaching and publishing of it according to his office and calling and that also euen from the beginning to the end of the time thereof vers 4.6.26 Secondly we haue a testimonie of our iustification in Christ through his obedience in the end of the 6. verse and verses 11.12 where also we see how carefull he was ouer his Disciples to keepe them in obedience to God and that his name should not be dishonoured by them Thirdly Our vnperfect obedience is for Christs sake accepted of God our Sauiour Christ prayeth for the increase of our sanctification and obedience according to the will of God and therein giueth to vnderstand that God accepteth the obedience of his seruants though it be still vnperfect Reade also a testimonie of our Sauiour Christ his glorifying of the name of God and of our iustification in him Hebrewes 2.9.10.11.12 Finally what his generall care of glorifying the name of God call to mind from his doctrine Matth. 5.16 and verses 33.34.35.36.37 Yea his whole doctrine is a most ample full declaration of it Reade also Iohn chapter 7.15.16.17 and chapter 8.49.50 Nothing remaineth therefore but that we placing our trust and beliefe in the mercies of our God in the name of Christ repenting of our sinnes do carefully and in godly maner labour to increase dayly in righteousnesse and holinesse to the glorifying of his name nothing doubting but that thus we shall be plentifully blessed of him though not for the worthines therof yet for the honour of his owne name and the praise of his rich mercies to whome be all praise and honour for euer and euer Amen And thus come we to the fourth Commandement the last of that great commandement of almightie God contayned in the first Table Rehearse the words of the fourth Commandement Remember the Sabbath day to keepe it holy Sixe dayes shalt thou labour and do all thy worke But the seuenth day is a Sabbath to the Lord thy God see that neither thou do anie worke therein nor thy sonne c. For in sixe dayes c. Wherefore the Lord blessed the Sabbath day and hallowed it This fourth Commandement concerning the speciall time of Gods worship hath some neare affinitie with the second which commandeth a speciall place to the same end and therfore they are sometimes in one common charge linked together Leuit. 19.30 and chap. 26.3 Neuerthelesse it requireth a speciall practise of all the former commandements of this first table and the seuerall duties thereof both inward outward priuate and publike to the perfecting of the entire and whole practise of Gods worship Yea it requireth also a speciall practise of all duties of loue to our neigbour both generall in affection and meditation and particular in action as the occasions shall require Diuers wayes distinguished from euery other Commandement And finally it is both the schoole-time and as it were the nurcerie of all godlinesse and vertue to be practised in the whole course of our liues and also the market or fayer day of our soules wherein the Lord doth in
most plentifull manner open his storehouse and as it were setteth out his most precious merchandize both victuall and Iewels for the nourishing and beautifying of the soule to be bought freely and without monie of all that be desirous to be fed and inriched by them althogh they be able to bring nothing worthie to be exchanged for them Reade Isa 55.1.2.3 Ho euerie one that thirsteth come ye to the waters c. ye that haue no siluer come buy and eate c. Wherefore seeing it is a commandement of so great importance so beneficiall and of so necessarie and manifold yea of so vniuersall good vse let vs continue our diligence without wearinesse to make our inquirie into the right vnderstanding and vse of the same And first of all in so much as the Lord in the manner of the publishing of this Commandement hath made it notable by distinguishing of it so as it may diuers wayes be discerned from all the rest of the Commandements Shew therefore in the first place which those differences and distinctions are The first difference whereby the Lord hath distinguished this his fourth Commandement not onely from all the Cammandements of this first Table but also from euerie Commandement of his whole Law is that he doth not onely say Thou shalt keepe holy the Sabbath day but Remember that thou keepe it holy The second difference is that he hath published and set it downe both affirmatiuely commaunding the good duties and also negatiuely with an expresse prohibition and forbidding of the contrâ—â—ie euill The third difference is that he layeth an expresse charge vpon all those that haue anie gouernement ouer others either priuate or publike ciuill or ecclesiasticall that they do not onely remember and regard their owne dutie therein but also that they looke to those which be vnder their gouernement that they together with them selues do sanctifie and keepe holy the Lords Sabbath Duties commanded The fourth difference is that he vseth more reasons to persvvade vnto the obedience of it then he setteth dovvne concerning any other of his Commandements All is true which you answere and the differences which you mention are so plaine and euident that we neede not vse many words to shew it to be so Let vs therefore proceede For what causes especially hath the Lord by these notable differences distinguished this Commandement from all the rest in the diuerse maner of the publishing of it He commandeth vs first of all to remember his Sabbath to keepe it holy partly to point vs backe to this his first and most auncient institution of it from the beginning of the vvorld euen from the very next day after that mankind vvas created and partly to admonish vs by all good and well aduised foresight to prepare our selues and to dispose of all our ordinarie vvorkes businesse in so vvise and discreet an order as vvithout all vnnecessarie disturbance and hinderance vve may sanctifie and keepe holy the same These things thus obserued let vs now come to the argument and matter of the Commandement proceeding in the same order which hath bene st downe in the beginning And first touching the sense and meaning of this Commandement What are the good duties which the Lord requireth in it The Lord doth generally commaund tvvo things in this holy Commaundement Which are they First that euery seuenth day all his people of euery estate condition do rest and cease from all the ordinary labours and exercises of their bodies and from all studies and discourses either in their ovvne mindes by themselues or one vvith another by speech and communication concerning anie vvorldly though in themselues lavvfull and honest affaires and businesse vvith anie respect of vvorldly gaine or earthly pleasure delight Secondly and that also more principally God commaundeth that all and euerie one of and amongst his people do vvith all holy care and ioyfulnesse of heart vpon euerie such day of holy Sabbaths rest exercise themselues both publikely in those partes of the day vvhich are and according to Gods Commaundement ought to be appointed to the publike duties of his worships and also priuately all the rest of the day in and about the holy things of God euen such as do directly concerne his glorie and our ovvne spirituall edification and comfort in the way of eternall saluation And in either of these respects he layeth the speciall-charge vpon those that haue gouernement ouer others as was ansvvered before It is true and we shall haue further occasion hereafter to consider of it more fully Either part of this answer is lightsome enough from the words of the Commandement The first in the 10. verse the second in the 8. verse Now let vs go forward Which are those bodily labours studies and discourses either in the thoughts and meditations of our owne heartes alone or in talke and communication with others which the Lord commaundeth all to rest and cease vpon his Sabbath daies Euerie husbandman and manuall artificer or other occupier and shopkeeper must cease their vvorke both in the field abrode or in the barne shop or vvarehouse at home for that day yea euen in seed-time and haruest must they cease or though anie vvorke-man vvere in Church-vvorke as vve vse to speake All fayres markets and marchandizing must cease for that day All assizes and Sessions vvith their examinations pleadings and iudgements all summoning and arresting both in Ciuill and Ecclesiasticall Courts and all their proceedings must cease for that day All Scriueners must cease their drawing and making of their instruments and writings All studies and actions of humane literature and learning in Vniuersities and all other scholles whether for reading writing or disputation must cease for that day and giue place to the highest and most necessarie studie and learning yea euen the ordinarie course of the studies of Diuines must be ceassed that the duties of Gods worship may be practised of them with the rest of the people The Phisition must cease his vsuall studying prescribing and ministring of bodily Phisicke to others that he may seeke after the health of his owne soule The traueller must cease his trauell that he may learne the way to the kingdome of heauen The victualler and tauerner of Inne and euerie other victualling house must cease their ordinarie victualling least they famish their ovvne soules All mustering and trayning of souldiers for voluntarie and offensiue vvarres must cease that vve may learne to fight the Lords battels against the world the flesh and the Diuell which are the most capitall and deadly enemies that we haue Finally euerie one must cease the ordinarie course of the businesse and labour of his vvorldly office and calling that he be not either altogether withheld or by anie meanes distracted in his mind from the the spirituall seruice and worship of God when he is bodily present For the proofe of these things read Exodus 34.21 Neh. 13.15 Exod. 31.1 c. and verses 12.13
shall dye the death Whosoeuer worketh therein the same person shall be cut off from among his people And againe Whosoeuer dath any worke in the Sabbath day shall dye the death Exod. chap. 31.14.15.16 Of this part of Gods iustice the Magistrate was his instrument There are other curses which God threateneth to bring vpon the breakers of his Sabbath more immediatly from his owne hand Which are they In the 17. Chapter of Ieremie verse 27. Thus sayth the Lord If ye vvill not heare me to sanctifie the Sabbath day and not to beare a burthen nor to go through the gates of Ierusalem on the Sabbath day then will I kindle a fire in the gates thereof and it shall deuour the pallaces of Ierusalem and it shall not be quenched A grieuous iudgement of God and that which may point vs to the cause of the often burnings that we heare off and see among our selues euen because the Sabbaths of the Lord are so greatly profaned c. The Curses But let vs go forward What is the curse against those who notwithstanding they will peraduenture do no bodily worke or make their market on the Sabbath day yet their hearts runne after their earthly profit and gaine neither regard they to exercise mercy but rather deale hardly against their poore brethren Heare this sayth the Prophet Amos chapter 8. verse 4. O ye that swallovv vp the poore that ye may make the needy of the land to faile Saying vvhen vvill the nevv Moone be gone that vve may sell corne and the Sabbath that vve may sell foorth vvheate and make the Epha small and the shekell great and falsifie the weights by deceipt That we may buy the poore with siluer and the needy for a paire of shoes that is for a matter of small price for litle or nothing as we say yea and sell the refuse of vvheate The Lord hath sworne by the excellency of Iaacob that is to say by himselfe surely I will neuer forget any of his workes Shall not the land tremble for this and euery one mourne that dwelleth therein This iudgement also is very grieuous and fearefull as the Prophet still prosecuteth it to the end of the Chapter shewing that these euill fruites arise from the contempt of the word and the preaching thereof which is as it were the life of the Sabbath Reade also Nehem. chap. 13.17.18 The prophaning of the Sabbath is the ruine both of the Church and common-wealth Hitherto of the doctrine of this Commandement The vse is yet behind haue you perfectly obeyed it No but I beseech God of his infinite mercy to forgiue me my manyfold and grieuous transgressions against it God of his infinite mercie pardon and forgiue vs all for as often as we examine our selues we shall euerie one find that we both are and haue beene grieuous transgressors of it c. Now therefore seeing our onely succour against our owne sinnes and against the curses thereof together with all our hope of blessing resteth in our Sauiour Christ alone Christ onely hath perfectly obeyed it shall be greatly for the comfort and confirmation of our faith to see some proofe and confirmation out of the word of God that he hath perfectly obeyed this Law of God for vs. What proofe can you alledge for it The whole history of his Gospell doth manifestly and verie plentifully confirme it vnder the vndoubted testimony of all the Euangelists Shew how that is It is euident not onely that they do all and specially Marke and Luke diligently set downe and record in holy vvrit his most holy and constant labour in the preaching of the Gospell vpon the Sabbath dayes for the instructing of the soules of men in the right way of their saluation and therewithall likewise how vpon the same dayes he exercised his spirituall workes of mercy towards the bodies of all sorts of impotent and diseased men yea towards both bodies and soules of such as were wholly possessed and vexed by Diuels But also it is euident by that more particular testimony of the Euangelist Luke concerning his most holy care euen from his childhood to resort to the places of Gods vvorship in the speciall times thereof to vvorship God and to heare and inquire of the doctrine of his word at the mouthes of those which were the Doctors and teachers thereof as we reade 2. Luke from the 42. verse to the end of the Chapter So indeed we reade there that when he was twelue yeares old he went vp to Ierusalem c. But much more when he came to mans age and that he was to manifest himselfe to Israel c. It is plentifully testified that he most carefully and perfectly sanctified the Sabbath dayes By him therefore are we redeemed from the curse of this Law and iustified in the sight of God By him also if we beleeue in his name and repent of our sinnes indeuoring more and more after the true sanctifying of the Sabbath the Lord will accept our obedience though it be vnperfect yea and he will for Christs sake interesse vs in all those promises which he hath made to all such as will haue care to sanctifie them as they ought to do The perpetuity of the Sabbath though they cannot fully attaine thereunto here in this life But what particular ground or proofe of Scripture may we haue for this Euen the same which vvas alledged before out of the 9. chap. of Iohn the 31. verse that God vvill heare euery man that is not a sinner but is a vvorshipper of God and indeuoureth to do his will This one place may well serue to either purpose c. And thus might we ende the whole doctrine and vse of this fourth Commandement saue that the vnaduised contradiction of some doth occasion a further businesse as though the Sabbath that is the sanctifying of euery seauenth day were nothing but a meere Iewish ceremony But we will vse as quicke speed as may be in the rehearsall of this point What is the summe of that which hath bene said and which ought to be firmely held of vs against that opinion assertion which is against the Sabbath We haue learned that the Sabbath cannot be truly sayd to haue bene at any time a meere ceremony but that it hath alwayes bene and so is still a morall and vnremoueable Commandement of God We haue learned also that neither our Sauiour Christ himselfe nor hic Apostles haue abrogated nor euer minded to abrogate the Lords Commandement touching the Sabbath but they haue firmely confirmed and established it What proofe haue you that our Sauiour Christ neuer minded to abrogate the Sabbath seeing that it may seeme that he both taught and practised a greater libertie then the Law permitteth He himselfe speaking of the vvhole morall Law and of the doctrine of the Prophets who were the true and faithfull interpreters thereof saith professedly that he came not to destroy it or any part of it but wholly to
fulfill it And therefore also it must be that all is misconstrued whatsoeuer may be imagined either of the contrary doctrine or practise of our Sauiour Christ against the Commandement of the Sabbath It is true so our Sauior Christ sayth Matth. 5.17 Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them And there is no boubt but as he came not to destroy loosen or disauthorise the first second or third Commandement so neither hath he destroyed or disauthorised the fourth But contrariwise like as he hath established the rest of the ten Commaundements so also hath he ratified and established this Onely he cleareth the right vse and interpretation of them all against the false glosses of the Scribes and Pharisies But what proofe haue you that our Sauiour Christ did not abrogate and take away the Sabbath seeing as some alledge they both taught and practised greater libertie then the Law of the Sabbath permitteth yea and leaue that day altogether What canne you say to this In so much as the holy Apostles did onely alter and change the day and that also to the verie next day that is to say seeing they onely translated it from the seauenth day vvhich was the very next after the vvorkes of Gods creation vvere ended to the first day of the vveeke vpon the vvhich the vvorld began and vpon the vvhich the Sonne of God by vvhom the vvorld vvas at the first made and all things therein rose againe by the mighty power of God to declare himselfe to be the perfect redeemer of the people of God and the onely meanes of the vpholding and preseruing of the vvhole frame of this transitory and decayed world And further also seeing they both by doctrine and example imployed that first day of the vveeke in the vveekely recourse of it to the religious assembling of Gods people and for the holy exercises of the Christian duties of Gods vvorship euen the same which haue been rehearsed before for the duties of the Lords Sabbath Finally seeing the same first day of the vveeke hath the name of the Lords day translated vnto it It is by all these reasons manifest that it vvas not their purpose to abrogate and abolish the Sabbath of the Lord that is to say the sanctifying of euery seauenth day but rather to establish it vvith this so neare a change to the perpetuall memoriall not onely of the first creation but also of this latter renewing of all things by our Sauiour Christ to the more cleare and full honour of God in the name of Iesus Christ in these last dayes of the cleare reuelation of the Gospell These reasons may suffice to euerie one that is not contentious for seeing the holy Apostles were most faithfull in all the house of God as was Moses how may we with any reason once call it into question as doubting whether they had their commaundement and direction from our Sauiour Christ himselfe after his resurrection or no And that the Apostles did onely chaunge the day and not absolutely take away the Sabbath reade Acts 20.7 and 1. Corinthians 16.1.2 and Reuelation 1.10 for they spent the first day of the weeke in the same holy exercises with Christian Gentiles wherein they spent the seauenth day with the Christian Iewes c. But that we may draw to an ende How can you shew that the Sabbath is not a meere vanishing ceremony now since the appearance of Christ and the cleare reuelation of his Gospell Because there should not then be ten but onely nine Commandements of perpetuall durance in the morall Lavv of God and also because this Commandement vvas ordayned for man before yet there vvas any vse of any figuratiue ceremony concerning Christ to come Hitherto therefore of the first Table of the Law concerning the seuerall branches of that which our Sauiour Christ calleth the great Commandement the summe whereof he sheweth to be the perfect loue of God The second Table followeth which our Sauiour Christ likewise calleth the second Commandement saith that it is like to the former Wherein haue you learned that they are like The second is like vnto the first in many respectes as followeth How the second Table is like vnto the first and how it differeth from it First in that it is giuen by the same heauenly Law-giuer Secondly in that it requireth perfect obedience in all the duties thereof Thirdly in that it hath like promises of perfect reward to the perfect obedience of it Fourthly in that it hath like curses not only temporall but eternall also against euery transgression of the vnbeleeuer not repenting thereof Fiftly it is of like force and vertue with the first Table to make knowne our sinne and misery yea not only to make knowne our failings in dutie to men but therewithall also detecteth our hypocrisie against God in our vnfruitfull profession of his name and religion Finally it doth in like maner shew vs the necessity of our Sauiour Christs perfect sufferings and obedience for our redemption iustification and saluation This manifold similitude and likenesse of the second Table with the first is partly cleare in it selfe and will further be more manifest in the particular handling of the Commaundements thereof But is there no difference of them like worthy of our obseruation Yes very worthy Shew wherein this difference is The second Table differeth from the former First in the subiect matter and argument of it which is the perfect loue of our neighbour but the argument of the first Table as hath bene declared before is the perfect loue of God Secondly there is difference in the maner or measure of that loue wherewith one neighbour is to loue another which is not without limitation as is the loue of man toward God for it is only in the Lord and for his sake according to that naturall kindly and well ordered loue and affection which euery man may and also ought in the Lord and so as may be most for his glory to beare toward his owne selfe and not otherwise These things thus obserued in generall concerning the second Table to shew the likenesse of it compared with the first Table as touching the author and vses of it c. Let vs vse the like diligence in seeking out the particular interpretation and vses of the seuerall Commandements of it Words interpreted which through the grace of God we haue in some poore measure vsed concerning the Commandements of the first Table Let vs therefore come to the fift Commandement which is the first of this second Table which is that Honour thy father and thy mother that thy dayes may be * Or that they may prolong c. For this verbe in the Hiphil forme is vsually a transitiue though otherwise in Cal. prolonged on the land which thy Lord thy God giueth thee In these words we haue not only the Commandement but also the blessing promised to
answere that God is to be acknowledged wholly and in all his essentiall diuine properties most wise most iust c. Reade Exod. 34.6.7 and Deut. 32.3.4 Now I would know of you wherein the spirituall worship and seruice of this onely true God the eternall and almightie Lord of heauen and earth doth stand It standeth in the holy meditation of God his vvord works both of Creation and gouernement specially concerning his Church it standeth in faith or trust belief in hope in loue in zeale in feare or reuerence in humblenesse and sobrietie of mind rightly to vse all good gifts and blessings of God in patience and meekenesse of spirit to endure all vvants and afflictions hovvsoeuer it shall please God to exercise and try our faith it standeth in prayer ioyned vvith thankesgiuing in all things finally it standeth in the dedicating of our selues soules and bodies and al that vve haue and vvhatsoeuer God shall blesse vs vvithall to the honour and prayse of his name and that in a most sacred and secret couenant oath and vowe betwixt him alone and our owne consciences in stead of a thousand vvitnesses Here we may not vnfitly call to mind that the beginning of our Catechisme is confirmed by the Lord himselfe in the beginning of his most wise holy and righteous Law he setting that in the first place which is principally most worthie and most necessarie aboue all the rest And for the same cause this commandement is most diligently to be considered and weighed of vs because it is as the foundation light and life of al the rest of the commandements not onely of the second Table but also euen of the first Let vs therefore I pray you in the name of God without all preiudiciall conceit of vnnecessarie tediousnesse continue still in a further inquirie more large haÌ„dling of this coÌ„mandemeÌ„t And first of all What is that meditation of God and of his word and workes which you speake of It is a staying of the mind in the serious thought and consideration of them vvith a holy delight and admiration at that most perfect and diuine excellencie vvhich shineth in them and which casteth forth the comfortable beames thereof vpon the soule of him that so thinketh vpon them Reade Ps 1.2 and Ps 8. and Ps 104. and Micah 7.18.19.20 Now what is faith and trust or beliefe in God It is an assured and comfortable perswasion of Gods loue fauour and blessing in all things and specially concerning the euerlasting happinesse and saluation of our soules vvhileâ— vve vvalke in his vvayes and stay our selues vpon the gracious promises of his vvord Reade Psalme 27.13 and Psalme 116.10 and the same againe 2. Corinth 4.13.14 Reade also Psal 56.3.4 and verses 10.11 and Ps .. 46. Ps 125. Read also Rom. 8.31 to the 〈◊〉 of the Chapter Thus faith hath ioy and comfort in the peâ—sâ—â—sion of Gods fauour c. yet vpon condition that we wâ—â—â—â—â— his wayes for so soone as we decline from the Lord we â—â—â—â—ken our faith and going on in such a course it should be presumption and not faith to incourage our selues to thinke that God would blesse vs we should therein tempt God c. reade Psalme 30.6.7 What is hope in God It is as the anchor of faith or as a proppe to vndershore and vphold it quietly expecting and vvaiting for the performance of saluation and all other blessings from the bountifull hand of God in due season vvhatsoeuer faith for the present assureth Reade Lament chapter 3.24 c. The Lord is my portion saith my soule therefore I will hope him c. Reade also Romanes 5.5 and chapter 8.24 and chap. 15.4 verse 13. Note also that manie times God is called our hope Psal 62.8 and 65.5 and Ieremie 14.8 and chap. 17.13 and Act. 24.14.15 and chapter 26.6.7 Reade also 1. Thessal 5.8 and Ephes 6.17 and Hebr. 6.19 Christ also is called our hope because by him our hope is established in God 1. Tim. 1.1 Coloss 1.27 the hope of glorie Finally it is the note of an heathen and vnbeleeuer to be without hope 1. Thess 4.13 For hope comforteth and establisheth the heart against all present cause of sorrow and griefe Psalme 27.14 VVhat is the loue of God It is a most precious and honorable esteeming and affecting of him vvith a chiefe delight in him aboue all things besides Reade Deut. 6 5. and Matth. 10.37 yea Luke chap. 14.26 Zeale followeth what is that It is a special fruit of loue or the earnestnes of loue longing after the glorie of God vvhich vttereth it self in a wise discreet holy coÌ„teÌ„ding for the aduancemeÌ„t of it infinitly aboue al things else Read Ps 69.9 read also 2. Sam. 6.16.21.22 The nature of that zeale which is in loue is notably described Cant. chap. 8.6.7 What is the feare or reuerence of God It is a holy childlike avvfulnesse vvhereby the faithfull and zealous seruaÌ„ts of God are made loth to displease offend him considering his fatherly loue vvherby he is loth to plague punish them Hereby also they are made very carefull desirous to please God in all things By this that you say it appeareth that the feare of God is in the harts of his children both as a bridle to restrain theÌ„ from sin and also as a spurre in their sides to pricke them forward to good duties And that it is so Reade Prou. 3.7 and chapter 8.13 and chapter 1.14.16 and verse 27. and chap. 16.6 and Nehem. 5.9 and verse 15. and 2. Cor. 7.1 and 1. Pet. 1.17 Read also Psal 2.10.11 and Psal 4.4 The want of this feare is as the breaking open of the dore to all wickednesse Rom. 3.18 and Gen. 20.11 Now what is humblenesse of mind It is an vtter denying and abasing of our selues in the sight of God through conscience of our ovvne vnvvorthinesse of the least of his mercies yea vvith acknovvledgement that vve haue most iustly deserued and do dayly deserue his greatest plagues and punishments if he should enter into iudgement vvith vs. Reade Genesis 32.10 and 2. Sam. 6.21.22 and chap. 7.18 and Psalme 8. What is man that thou shouldest be mindfull of him c. and 1. Tim. 1.15 and Isaiah 6.5 and Dan. 9.7 c. Reade also Micah 6.8 It is a dutie verie acceptable to God When do we soberly vse the good gifts and blessings of God When vve are in the enioying and vse of them carefull to procure his glorie and not our ovvne prayse and vvhen vve seeke therein spiritually to please him and not carnally and voluptuously or couetously to delight pleasure or profite our selues Reade Rom. 12.3 and 1. Cor. 4.6.7 and Tit. 2.11.12 the Apostle Iohn 1. Epistle chap. 2.15.16.17 and Peter 1. Epist 4.7 and chap. 5.8 and our Sauiour Christ Luke 21. ver 34. c. contrarie to the disposition of vngodly men who seeke praise one of another and make their belly their God louing pleasures
same is in the 37. Psalme verse 11. after an exhortation to trust in the Lord and to haue patience with promises of sundry blessings Reade from the beginning of the Psalme it is notable to this purpose Fret not thy self c. Reade also Iames 1.12 and chapter 5.7.8.9.10.11 and Hebrewes 12.5.6.7.8.9.10.11 VVhat is the blessing of prayer Whosoeuer shall call vpon the name of the Lord shall be saued Ioel 2.32 The same again Act. 2.21 Rom. 10.13 read also Ioh. 9.31 What is the blessing of thankefulnesse to God Thankefulnesse hath part in all the former blessings in so much as all duties of obedience are fruits of true thankefulnesse And Psalme 89.15.16.17.18 Blessed is the people that can reioyce in thee they shall walke in the light of thy countenance O Lord they shall reioyce continually in thy name c. This is according to that in the end of the 50. Psalme where God himselfe saith thus He that offereth prayse glorifieth me and to him that disposeth his way aright which is added for a further explication of thankfulnesse I will shew the saluation of God And Psalme 33.1 Reioyce in the Lord ye righteous for it becommeth vpright men to be thankefull And vers 12. Blessed is the nation whose God is the Lord c. The Scriptures are a plentifull store-house of blessings vpon these duties of Gods spirituall worship but these onely shall suffice for a tast to stirre vp our diligence to a more plentifull obseruation of them as we shall meete with them from time to time The Curses Now let vs likewise see on the contrarie some of the particular curses of the transgression of this commandement Not of all for that were ouer long for vs at this time but of some of the chiefe of them And first what is the curse of this Law against those that regard not the knowledge of God They that say vnto God depart from vs for we desire not the knovvledge of thy vvayes who is the Almightie that we should serue him vvhat profit shold we haue if vve should pray vnto him These shall be as stubble before the vvind as chaffe that the storme caryeth away God vvill lay vp the sorrow of the father for his children vvhen he revvardeth him he shall knovv it his eyes shall see his destruction as vve reade in the 21. chap. of Iob beginning at the 14. verse Reade also Isaiah chapter 27.11 and Zephaniah 1.6 and Psalme 73.27 Call to mind also 2. Thess 1.7.8 c. What is the curse vpon faith or trust in creatures and of vnbeleefe toward God Thus saith the Lord cursed be the man that trusteth in man and maketh flesh his arme and vvithdravveth his heart from the Lord. For he shall be like the tree of the heath in the vvildernesse and shall not see vvhen any good commeth but shall inhabite the parched places in the vvidernesse in a salt land and not inhabited Ieremie 17.5.6 And Isaiah chapter 7. verse 9. If ye beleeue not surely ye shall not be established Reade chapter 30.1.2.3.4 and Iames chapter 1.6.7.8 See the punishment of infidelitie Numbers 14.21.22.23 and Psal 78.21.22 and 2. Kings 7. verses 1.2.13.18 19.20 Trust in false Gods punished 2. Kings 1.3.4 The fearefull and vnbeleeuers and sorcerers shall haue their parts in the lake which burneth with fire and brimstone which is the second death Reuelation 2.8 For the ciuill punishment of sorcerers appointed by God reade Leuiticus 20.27 Exod 22.18 The punishment of God vpon Saul for seeking to the sorcerers 1. Chron. ch 10.13.14 What is the curse of this law against those that presume to hope without faith repentance and without care of seeking to God by prayer and walking in his waies The hope of the vvicked shall perish Prouerbs 10.28 What is the curse of God against those that do not feare the Lord but contrariwise are bold and presumptuous in sinne If thou vvilt not feare this glorious and fearefull name the Lord thy God then sayth Moses the Lord will make thy plagues vvonderfull and the plagues of thy seed euen great plagues and of long continuance and sore diseases and of long durance Deuteronomie 28.58.59 See also the punishment of presumption Numbers 15.13 vaine feares also are a punishment vpon the want of the true feare of God Psalme 53.5 and Leuit. 26.36.37 What is the curse against those that loue not the Lord c. If any loue not the Lord Iesus Christ let him be had in execration yea excommunicated to death 1. Cor. 16.22 The chiefe reason of this is because Christ is God to be blessed for euer and because God hath loued vs only in him for his sake Neither would the Apostle haue written thus if he had not knowne that such are accursed before God What is the curse of luke-warmenesse and want of zeale towards the glory of God Because thou art luke-warme sayth the Lord and neither cold nor hote it will come to passe that I shall spew thee out of my mouth Reuel 3.16 What is the curse of pride The Lord resisteth the proud and whosoeuer exalteth himselfe shall be brought low Luke 18.14 1. Pet. 5.5.6 See a fearfull example of Gods punishment vpon Herod for his pride Act. 12.23 and vpon Nebucadnetzer Daniel 4.26.34 and vpon Pharoah c. What is the curse against impatience murmuring and fretting against the Lord The Lord vvill come to giue iudgement against murmurers and complainers as we reade in the Epistle of Iude verses 15.16 What is the curse against those that neglect prayer to God When they crie in their miserie they shall not bee heard Prouerbs 1.28 Euery man is a damnable transgressor This also is made a note of heathenish people to whom the wrath of God belongeth Psalme 79.6 and Ieremie 10.25 Psalme 14.4 and againe 53.4 What is the curse against vnthankfulnesse to God for his benefites and blessings Because when the Gentiles knevv God they glorified him not as God neither were thankefull c. God gaue them vp to their harts lusts Rom. 1.21 Thus we see in some part the particular blessings of this Commaundement vppon the obedience of it and on the contrarie the particular curses against the transgressions Now therefore that we may come to the vse of it Haue you perfectly obeyed this Law that you may from hence challenge the blessings promised and escape the curses threatned No but contrariwise I must needes confesse that I haue grieuously broken it and that I do still daily breake it For euen from my youth there is in my sinfull nature a contrary rebellion vvhereby I am held captiue in ignorance and profanenesse in infidelitie and selfe loue in loue of idle vaine and vvanton pastimes and delights more then in the loue of God and of the holy instructions of his vvord I am negligent in prayer full of fretting and impatience and of vnthankefulnesse to God yea infinite are my sinnes and failings against the righteousnesse
wicked Deuter. 27.11.12 Reade also Nombers 5.21.22 These examples and the like are to be followed for soundnesse plainenesse and breuitie in a meete and conuenient proportion Otherwise none ought to presume either to prescribe or practise anie thing for a worship yeelded to God But which are those respects for the which a prescript forme and order of the ministration of the word and Sacraments may be accounted necessarie as a godly helpe and remedie to be agreed vpon First in regard of the vveaker sort in euerie congregation vvho are necessarily herein to be tendered of all the rest yea euen in respect of the common infirmity humane vveaknesse of vs al. Secondly because of the importunitie of the malitious aduersaries of the Gospell vvho vvould othervvise take great aduantage to cauill at and to slaunder the Churches of God as if vve vvere vncertaine in all things and vvere full of confusion in our faith and vvorship of God and in our vvhole profession and religion As touching the weaker sort of our brethren we know how they are in manie places offended yea notwithstanding the faithfull Ministers of God vse good discretion herein They are hardly kept from waywardnesse against preaching it self which God hath appointed to do them the most good because they are not fully satisfied the other way But beside this consideration of the weaker surely they that are more strong and better confirmed in the wayes of God and haue the grace to discern betwixt things that differ both Minister of the word and other they find good vse of that which is well prescribed both for prayer and for declaration of other the ordinances of God not onely for helpe of memorie but also to quicken the affection to the more excellent more necessarie more essentiall effectuall parts of their ministerie wherein God is to be blessed and praysed of vs for our gracious libertie both touching preaching and also concerning prayer so far as God hath distributed the measure of his graces to euery one Thus far therefore all are to be intreated in the Lord that howsoeuer euerie one is for his owne part to keepe him selfe vpright and sincere in the worship of God yet where some things are amisse in an order set down which is generally good and godly we are to take great heed that we sin not so vnaduisedly as to reiect all because of some imperfections Neither yet to be ouer readie to obiect and hold forth the blemishes thereof to the disgracing of the whole therein to be contentious c but rather to sigh and mourne for it to intreat the Lord for his mercifull redresse in his due time we alwayes acknowledging our selues vnworthie of so great perfection as we ought humbly to desire and heartily to long for c. Rom. chap. 12.18.1 Cor. 10.32.33 Col. 4.5 Now further also as touching the aduersaries of the Gospel we know that we must haue care that we giue no offence to anie but that we walke circumspectly euen toward those that be without against whose slaunderous reports a holy consent in doctrine liturgie and in discipline set downe is a iust reall Apollogie defence in the sight of all men This is that which we ought to thinke in soundnesse of iudgment concerning this waighty matter and therefore was it of duty to be deliuered vnto you It remayneth also as belonging hereunto that you shew who they are by whome the word and Sacraments are to be publikely administred with prayer and thankesgiuing in the Churches of God and so are to be acknowledged meet guides vnto the rest in the actions of Gods holy seruice and worship Shew which they be They are such as being first called of God that is to say The Equitie such whome he hath indued with meet gifts and graces for so holy a ministerie seruice are also vpō due triall of the same their fitnesse both for doctrine life called ordained and set apart therunto with consent of other godly Ministers and that people to whom they are to minister in the disposing of the mysteries of God Reade 1. Tim. chap. 3. and Titus chap. 1. Act. 14.23 Heb. 5 4. 2. Corinth 3.5.6 Reade also Rom. chap. 12.6.7.8 and 1. Tim. chap. 5.9 c. 17.18.21.22 Hitherto of the euils forbidden and of the contrarie good duties commanded Now what is the equitie of this commandement Seeing the Lord hath not only created redeemed our soules but also our bodies yea seeing he hath as it vvere espoused and maried vs and his whole Church to himself most dearely louing it as it were with the loue of a most kind husband toward his only wife which he tendreth as himselfe it is most equall and meete that we should in all pure and chast manner worship him alone both with our soules and also with our bodies because we are wholly his It is true Reade Psal 95. Psal 100. Reade also 1. Cor. 6.20 Rom. 8.23 Phil. 3.21 2. Corinth 7.1 and 1. Thess 5.23 Reade also Ieremie 2.1.2.32 Yea the renewing of the mariage chap. 2.2 Isa 62.4.5 and Hosh chap. 2. and chap. 3. Matth. 9.15 and Iohn 3.29 Eph. 5.22 Reuel 21.2 And the whole Song of songs Now therefore how vnworthie a thing it is that mankind which is the noblest of all bodily creatures should prostrate yea prostitute himselfe as it were in spirituall adulterie to most vile and contemptible idols which that they haue eyes and see not eares and heare not c. euery man that wil open his eyes and is not as an idoll himselfe may easily see And that Idols are most vaine and contemptible things Gillulim of Galal which signifieth dung As Ezech. 4.11.15 euen the excrements of the bodie read how great disgrace the Lord hath cast vpō them euery where in his holy Scriptures as Ps 115.4 c. Ps 135.15.16.17.18 1. Cor. 12.2 Act. 14. vers 15. Ier. 10.14.15 Hab. 2.18.19 2. Kings ch 17.12 dungie gods 1. Cor. 8. they are nothing in the world And Isaiah chapter 44.9 c. Reade also Ezechiel chap. 16. and chap. 23. Where the Lord doth by his holy Prophet most odiously describe the sinne of Idolatrie comparing it to most filthie adulterie of the body Hence it is that as it followeth in the reason of this commandement the Lord taketh to himselfe the title of iealousie against Idolaters as against those which defile the mariage couenant of the which reason we are now to inquire It containeth two partes Which are they The first is a threatning of the curse against all Idolaters vvhich the Lord accompteth haters of him The second is a promise of blessing to all pure and chast vvorshippers of God vvhome onely he esteemeth for his true louers friends according as it is sayd of Abraham that he vvas called the friend of God So indeede we reade Iames 2.23 And the Apostle may well gather so much by the Lords familiar dealing with
onely his bodily eyes opened but also the eyes of his mind to see the truth of God as one taught by his holy Spirit not onely giuing witnesse of our Sauiour Christ that hath giuen him his sight that he was a true worshipper of God and therefore such a one whose prayers God would heare and did heare for the restoring of him but also that euery true worshipper of God which is not a sinner that is to say is not such a one as hath giuen himselfe ouer to sinne but hath repented of it and striueth against it and to that ende calleth vpon God for grace he shall be heard of him Scope of the Commandement Whereunto agree these last words of the Lord himselfe in this our Commandement assuring vs that he will shew mercy that is all kind of mercie for soule and for body c. vpon all those that shall loue him and keepe his Commandements And in this comfort let vs proceed to the third Commandement Rehearse the words of it Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine What is the scope and drift of this Commandement how is it to be distinguished from the former two This third Commandement aimeth at these two points following First to shevv vvhat ought to be the ordinarie course of the vvhole life and conuersation of the true worshipper of God both in vvord and deed Secondly to declare vvhat is the chiefe ende of life and of all the thoughts words works thereof not only in the duties of Gods worship both inward outward according to the first second Commandement but also in euery other duty acâ—ording to all the Commandements of the vvhole Lavv of God What is the chiefe end of all obedience The honour and glory of God This is indeed the generall scope and drift of this Commandement according to the generall instructions and admonitions and exhortations of the word of God shewing how the life of the seruants of God should differ from the life of all prophane and worldly ones both in the manner and forme of it and also in the ende which they ought to propound to themselues therein such as are the instructions c. which we may reade Math. 5.16 1. Peter chapter 2.12 and chapter 3.15.16 and chap. 4.1.2.3.4 Eph. chap. 4.17.18.19 20.21 and chap. 5. verses 15.16.17 and Phil. 2.14.15.16 and chap. 4.8.9 and Col. 3.13.14.15.16.17.18 c. Reade also 1. Thes 2.10 Acts. 20.18 and 2. Tim. 3.10.11 And it was necessarie that the Lord should adde this Commaundement to such ende and purpose as hath beene thus declared that thereby he might meete with the hypocrisie or lightnesse and vanity of a number who desiring not to be accounted altogether prophane and without Religion do therefore come to the place of Gods worship and sit downe or stand vp to heare the Sermon and kneele downe to prayer c. yet the same neuerthelesse so soone as they are out of the Church-doore let all their thoughts and words and the whole course of their life loose to a kind of Libertinisme c. This the Lord cannot endure it being an vnworthy and dishonorable profession of his name and Religion yea he accounteth it no better then a defiling of his name as we may reade Leuit. 22. verses 31.32.33 and chap. 20.3 The polluting of his name the defiling of his saÌ„ctuary the place of his worship they are ioyned together And verily they shew themselues to haue litle profited by the hearing of his word and by their prayers c. whosoeuer haue no reuerend regard to giue glory to the name of God Such receiue the word of God in vaine 2. Cor. 6.1 They call vpon the name of God in vaine All their worship is in vaine Isa chap. 1. The Lord requireth of his worshippers to take another course He cannot like that we should vnder couert of his name follow our owne vaine minds and lusts neither yet one to sooth and flatter another by an Italienate behauiour c. after the manner of this world which is full of subtility and glozing but in simplicity and truth c. as we haue a notable description of a right godly life 2. Cor. 6.4.5.6.7.8.9.10 and Iames 3.17.18 The life of the true worshipper of God is not sychophanticall and effeminate but it is cordiall without hypocrisie or guile The contrary therefore is condemned of God Reade Iohn 5.44 and chap. 12.43 and chap. 7.18 and Gal. 1.10 reade also Rom. 2.24 But these things will yet further appeare to be the meaning of the Lord in this CoÌ„mandement by the particular handling of the words thereof as well those of the Commandement as the other of the reason annexed which containeth the curse against the transgressors of it Words interpreted Let vs therefore come to it What things are we to obserue that we may find out this to be the sense and meaning of this Commandement Three things are to be considered of vs. Which are they First vvhat is meant by the name of God Secondly vvhat it is for vs to take the name of God Thirdly hovv the name of God is taken in vaine Of these things in order that so we may perceiue both what are the euill things forbidden and also what on the contrary are the good things commanded What is meant by the name of God First all which maketh God most famously knowne to be God as one infinitely differing from all other things that is to say his diuine titles vvord and vvorks Secondly God himselfe and vvhatsoeuer he hath by the same his diuine titles vvord and vvorkes reuealed of himselfe that it should be knowne of vs as his eternall power and Godhead by the creation of the vvorld and all things else according to that description vvhich he hath by his owne voyce from heauen giuen forth and by his owne handvvriting set downe of himselfe Touching the first of these points let vs consider that it is the very vse of a name to put difference betwixt one thing and another and specially betwixt the creature and the Creator Reade Exod. 34.5.6.7 Ier. 16.21 That the word of God is as the name of God in that it maketh him most perfectly and fully knowne Reade Psal 138.2 Consule Trem. reade also 1. Tim. 6.1 How the works of God do make the Lord knowne reade Psal 19.1 c. Isa 40.26 c. and chapter 45.11.12 c. Ier. 10.11.12 c. Act. 14.17 and chap. 17.23.24 Rom. 1.19.20 More particularly how the iudgements of God do set foorth his name reade Exod. chap 9.16 and Isa 30.27 Psal 9.16 Ezek. 30.19.26 and 33.29 and 35.11.15 and 38.23 and 39.6.7 And for his mercies Isa 45.20 c. and chap. 48.9.10.11 Phil. 2.9.10.11 Reade also Exod. 23.21 Ezek. 16.59 c. and chap. 28. verse 29. c. and chap. 29.21 and 37.13 Ioel. 2.26.27 c. and chap.
3.16.17 Now touching the second point of the answer that the name of God is vsed in the holy Scriptures for God himselfe it is euery where euident For in this respect the seruants of God are sayd to call vppon his name to feare his name to blesse his name yea to giue all praise and glory to his name which excelleth all prayse c. Psalme 115.1 and Nehem. 9.5.6.7 c. The name of the Lord is vsed thus to note the Lord himselfe because he is among his people and ought to be among all of the most excellent and renoumed â—ame and fame reade Micah 6.9 and Psalme 20 8. and Isa 29.23 To sanctifie the name of God and to sanctifie the holy one of Iaacob is all one As also in the Lords prayer Hallowed be thy name And finally for this cause it is that whatsoeuer is attributed to the Lord himselfe is ascribed to his name as Zach. 14.9 One Lord and his name is one And euery where in the holy Scriptures his name is sayd to be eternall and to endure for euer to be holy to be glorious to be fearefull and to be mightie both for the defence of his seruants Prouerbs 18.10 and for the ouerthrow of his and their aduersaries Psalme 44.5 and Psalme 118.10.11.12 The rest of this point is plaine by that which hath bene already sayd Let vs therefore go forward What is it to take the name of God The name of God is taken of vs two manner of vvayes Shew how that is Either in speech and by woid of mouth Or in profession of Religion and vsuall course and trade of life It is true for first in speech we take the name of God in such sense as we say a man taketh vp a saying sentence or prouerbe when he vttereth and speaketh the same according to the same vse of this phrase of speech Amos chap. 5.1 Psa 16.4 and Numb chap. 23. and chap. 24. sundry times Balaam tooke vp or vttered his parable c. And touching the second kind of taking the name of God in the profession of his name and religion and in the vsuall course of our life reade Acts 9.15 Ieremie chapter 15.16 Isa 43.7 Reue. 14.1.4.5 Sinnes forbidden And are we not all baptized into the name of the Father of the Sonne and of the holy Ghost Wherefore it is meete that all should liue to the glory of his name as we are afterward further to consider reade Micah 4.5 and Zach. 14.20.21 Reade also Ier. chap. 15. verse 16. and Ioel. 2.17 and Mal. 2.7 and 1. Cor. 4.1 where we see how Ministers of the word of God beare his name And for ciuill Magistrates reade Psal 82. I haue sayd yee are Gods or mighty ones that is powers ordained of God as the Apostle Paule calleth them Rom. 13. yea 1. Cor. 7.22 He that is in the estate of a bond-slaue to meÌ„ is the Lords free seruant whosoeuer doth truly beleeue in the name of Christ and obey his Gospell Now therefore in the meane while what is it to take the name of God in vaine It is either by word of mouth so lightly and vnreuerendly to speake of God his title vvord or vvorks and namely by vaine oathes accustomed swearing and vowing or else in the course of life and conuersation to vvalke so slowly indiscretly and vnconstantly or any other way so vnbeseeming the profession of the name of God that God hath no glory but rather is dishonoured by any in his seuerall vocation and calling And among these loose liuers the name of God is so much the more vnworthily taken in vaine by how much any hauing more speciall gouernment and charge ouer others either in publike or priuate gouernement do neuerthelesse leaue them to their owne liberty to talke to walke according to their owne vaine minds and affections vvithout due restraint and correction Yea though they run not by and by into any notable extremity outrage either in word or in deed Yea though as yet they are not growne to abuse their liberty so grosly as did the children of Eli 1. Sam. 2.12.13 c. to the 26. verse and againe chap. 3.13 And though a man in his owne person do not dishonor God by any haynous sinne as Dauid did at a certaine time reade 2. Sam. 12.14 or as many of the Iewes did Rom. 1.23.24 Against idle light foolish and iesting speeches as it is the disposition of some to delight in merry inuectiues against women and to put off all graue and religious communication by pleasant conceipts c. Reade Math. 12.36.37 and Ephes 5.4 and Eccle. chap. 11.9 These things do not beseeme the seruants of God who ought to be sober and graue in all their speech communication as hereafter will appeare See Psal 106.33 Moses vnaduised speech punished Against vaine oathes and accustomable swearing reade Math. 5.24 c. and Iames 5.12 Against loosenesse of life and the actions thereof in the seruice of God reade 1. Sam. 15.13.14.15 the example of Saule Consider it also in the example of Demas 2. Tim. 4.10 The rest of this answer is euident from that which hath bene already alledged Only it seemeth necessary in this place to giue some speciall admonition against the abuse of Gods name by shewing how manifold wayes it may be and is vsually abused of vs in our common speeches For the which reade Virell in his Treatise of the principles and grounds of Religion page 121. concerning this third Commandement But is there nothing else forbidden in this Commandement Seeing the Lord forbiddeth all negligent regard of giuing glory to the name of God in honest lawfull holy callings by mixing vaine oathes and vowes or by making any irreuerend mention of the name of God in speeches otherwise tollerable and good it must needs be that he doth much rather condemne all vnlawfull and vngodly callings all apostacie and falling from the truth and profession of his name all swearing by that which is not God all periuries and blasphemies together vvith all other pollutions of God his most holy and glorious name in wicked enterludes in dice-play in fortune telling in charmings in sorceries coniuration and vvitchcraft vvhether tending to finding or loosing to healing or to hurting by the helpe of the Diuell and likewise all wrathfull cursing and banning of others either man or any other creature vvith all rash imprecations and vvishes against our selues and euery other like notorious abuse vvhatsoeuer it be It must needes be so for the which reade Psalme 58.16 c. to the end of the Psalme reade also Mal. 1.6.7.8 And if negligence or lightnesse and in discretion in lawfull and holy callings be a taking of Gods name in vaine how much more do they sinne who are shamelesly bold and presumptuous fierce and raging or fraudulent and crafty in wicked and vngodly professions and practises whether in false religion as Reuelation chapter 9. or in mechanicall crafts as
are now to proceede let vs consider of it there In which words therefore is this negatiue part contayned In these Neither thou shalt do anie vvorke nor thy sonne nor thy daughter thy man seruant nor thy mayde nor thy beast nor the stranger that is within thy gates From these words let vs consider first what is generally forbidden in this Commaundement and then more specially what is the charge of all gouernours Sinnes forbidden I demaund therefore in the first place what are the euill things forbidden in this Commaundement First all those bodily labours belonging to this life which not being necessarie would by our intermedling with them either altogether withhold or at the least hinder vs in the spirituall sanctification of the Sabbath yea he forbiddeth all worldlinesse of mind yea all negligence and improuidence in not preuenting euerie such hinderance so farre as we may by anie good circumspection foresee Much more doth the Lord forbid all vaine games and pastimes yea such moderate exercises of bodily recreation or harmlesse sporting and delighting of the mind which at some other times he will tollerate and beare withall Most of all doth the Lord forbid all practise of idolatrie and false worship vpon his Sabbath together with the institution of any other holyday or Sabbath by mans deuice and al that excesse wantonnesse and riot which vsually accompanieth the same Finally he forbiddeth all vnfruitfulnesse in the exercises of his owne true seruice and worship that is when we profite not thereby in knowledge faith and repentance Now let vs come to the speciall charge which the Lord layeth vpon those that haue gouernement ouer others touching the sanctification of the Sabbath And first of all seeing the Lord layeth this speciall charge vpon all gouernours aswell publike ouer common wealths churches as priuate ouer families Why doth he direct his speech and the forme of his charge more expresly to fathers and maisters of the priuate family rather then to the other Because hovvsoeuer the establishment perfection and glorie of holy and religious gouernement is in the hand of the publike gouernour yet the ground and foundation of it resteth in the wel ordering of the family vvhich also in the order of nature it selfe is before the gouernement either of the Towne Citie or Countrie This indeede is euident from the order of Gods creation and from the course of his proceeding in rearing vp a Church vnto himselfe from the beginning As the priuate family is in order of nature before the towne or citie Speciall duty of Gouernours so particular persons haue bene conuerted and turned to God before cities countries and nations Neuerthelesse so soone as Kingdomes were gathered to the Lord he gaue the principall charge to the King for the generall sanctification of the Sabbath Reade Ieremie chapter 17.20 Read also Isa 49.22 and Psalme 102.13 c. 18.21 Now let vs consider the excellent reason of this the Lords most graue and weightie charge And first why doth he beginne with the maister himselfe First that he may know whosoeuer he be whether maister of a greater or lesser family that he must giue an account of his gouernement to God of vvhome he hath receiued it vvho is the great Maister and commaunder both in heauen and in earth vvho also vvill streightly inquire not onely hovv ciuill and iust but much rather hovv holy and religious his gouernement hath bene Secondly that he may vnderstand that the Lord requireth that he do not onely commaund his sonnes and his houshold but also that he go before them in his ovvne practise and example Thirdly because if he were not brought to conscience of his ovvne dutie first he might by the abuse of his authoritie frustrate all the holy care vvhich might happily be begunne in his children and seruants by vrging them to do othervvise then the Law of God and their consciences vvould permit them Finally that both seruants and children and straungers vnderstanding hovv streight a charge the Lord giueth to gouernours herein they might be induced the more vvillingly to yeeld to this his holy appoyntment or othervvise that they might knovv that they are no vvayes iniured though they should against their vvils euen by ciuill or domesticall correction be constrained and compelled thereunto These are the reasons indeede and they are verie worthie in either respect to be diligently obserued both of gouernors and also of those that are to be gouerned euen as we would looke for anie comfort before the Lord at the great day of his dreadfull iudgement For when God will bring euerie worke vnto iudgement with euerie secret thing whether good or euill Eccles 12.14 how can we thinke that anie shall escape who shall neglect the gouernement of those that belong to their charge But here some will likely demaund why in this charge for the religious ordering of the family there is no mention made of the wife as though she had no part in this gouernement What may be the reason hereof It is easily presupposed of all that according to Gods ordinance the husband and the vvife must be one and vvithout all iarre mutuall helpers specially for the furtherance and aduancement of religion in their owne hearts and among all that belong vnto them It is true they ought to rule with ioynt authoritie howsoeuer it is the wiues part so to rule as it may appeare that she is willingly subiect to her husband And chiefely her helpe is to be yeelded for the gouernement of her daughters and maid-seruants according to the example of Queene Esther chapter 4.16 Reade also Prouerbes 31.15.27 and 1. Timothie 5.14 and Ieremie 9.20 Reade also how the Lord will haue the mother or dame and mistresse respected in gouernement Leuiticus chapter 19.3 and Deuteronomy 21.18 c. and Genesis chapter 16.5.6.7.8.9 and chapter 20.9.10.11.12 It is time that we come to consider of those that are vnder gouernement in the familie Why are parents so specially charged with their children for their sanctification of the Sabbath that is to say as touching so manie of them as be of vnderstanding To admonish them of that vvherein they ought chiefly to manifest and exercise their right godly and parent-like affection toward them This verily doth consist chiefly in their loue and desire of the sanctification of their soules and by that care which they haue in the vsing of the meanes which serue thereunto that is so farre as they be carefull to bring them to the loue and liking of the word and worship of God and to trayne them vp in the religious sanctification of the Lords holy Sabbaths We come to the seruants Why are they also expressely mentioned To shew that maisters of families ought in a second degree to extend their parent-like affection euen toward their seruants also in a tender care and desire of their euerlasting saluation Very true for not withstanding they are seruants to their maisters yet they are children still in respect
he was not by right a subiect to any earthly Prince in Israel for King Dauid speaking by the holy Ghost called Christ his Lord Psalme 110. and Math. 22.43.44 much lesse was he a subiect to the forraine vsurpation of the Romane Empire We haue an euident proofe hereof in that he refuseth to be made a king though the people vvould haue done so Iohn chapter 6. verse 15. And in that he professed plainly that his kingdome is not of this world Iohn 18.36 And in that he himselfe payed tribute and taught the people that they also should do so Mathevv 17.24 c. and chapter 22. verse 17. What proofe haue you of his perfect obedience to the ministerie of the word so long as he was in his priuate estate and in the place of a hearer and disciple to receiue the doctrine of God at the instruction of the Priests of the Law whose lips should preserue knowledge and at whose mouth all were to seeke the Law of God by the holy ordinance and appointment of God himselfe We haue a notable testimony of it euen from his youth Luke Chapter 2. verse 41. c. And to his mans age in that he came to the preaching of Iohn Baptist Iohn Chap. 1.29 And in that he sbmitted himselfe as others did to be baptized of him Mathevv 3. verse 13. c. to the ende of the Chapter What proofe haue you of his perfect obedience in an humble course of conuersation going before his elders in yeares as also all other in giuing honour yea euen to the poorest among them Seeing he is faithfull and true and one that sought not his owne glory but the glorie of him that sent him as vve reade Iohn 7.18 and Chapter 8.49.50.54.55 vve may boldly rest in his owne testimonie concerning that vvhich he sayth of himselfe I am meeke and lowly in heart Mathevv 11.29 according to the Prophesie of Isaiah Chapter 42.1.2.3 We haue also his practise ioyned vvith his doctrine Luke 14.7 c. to the 15. verse vvhere he both reproueth the pride and ambition of those that sought to sit in the highest roomes at feasts and also teacheth that the poorest of all should not be thought vnworthy to be inuited and to haue their meete and conuenient place But as touching his practise vve haue a most liuely proofe in that he vvas among his Disciples not onely as a maister and Lord but rather as a most louing sweete and familiar brother or friend Iohn 15.13.14.15 Yea euen as a seruant in that he vvashed his Disciples feete he thereby of purpose giuing them an example of all humble seruice and of mutuall loue among themselues Chapter 13.4 c. yea he professeth that he came not to be serued but to serue Matth. 20.28 and Luke chapter 22.27 And beside we haue to the same purpose a most notable testimony of the Apostles As first of Paule Phil. 2. verse 3. c. where from the example of our Sauiour Christ the most humble man that euer vvas he perswadeth all Christians to the same most excellent vertue And of the Apostle Peter 1. Epistle chap. 2. verses 21.22.23 Christ hath suffered for vs leauing vs an example that we should follow his steppes who did no sinne nei was there guile found in his mouth vvho when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously These testimonies do sufficiently confirme his perfect obedience to this Commandement in respect of his subiection in euery estate of inferiority among men c. Now let vs come to his perfect obedience before God in his superiority c. Hereof there are two principall points to be considered his heauenly prophesie and his spirituall gouernement What proofe haue you of his perfect obedience in respect of his prophesie and in that he was the onely true shepheard of the sheepe to guide the children of God with a parent-like affection in the wayes of the kingdome of heauen O Ierusalem Ierusalem sayth our Sauiour Christ himselfe thou which killest the Prophets and stonest them which are sent vnto thee How often would I haue gathered thy children together as the hen gathereth her chickens vnder her wings and ye would not Math. 23.37 Reade also Math. 28.20 Reuel 3.20 Prou. 8.30.31 He teacheth most clearely and faithfully as it were frō the bosome of the father Iohn 1.18 and chap. 4.34 and chap. 8.28.29 and chap. 12.49.50 Now what proofe haue you that he hath perfectly obeyed the will of God in ruling and gouerning his Church as a spirituall king and prince and as a most tender foster-father ouer his people In him and by him are all the prophesies performed concerning that most gracious and princely gouernement promised vnder the name and kingdome of king Dauid or any other good king of Israel according to that which the holy Angell testifieth to the Virgin Mary Luke chap. 1. verse 31.32.33 and according to that we reade Heb. 3. verses 3.4.5.6 Yea by so much is the gouernement of our Sauiour Christ more gracious then the gouernement of any other king or prince euer could or possibly can be because he onely vanquisheth our greatest enemies and giueth vs that victory which is the most glorious of all other Our Sauiour Christs perfect obed ence for vs for he subdueth not onely our outward foes but also our spirituall aduersaries not onely hosts and armies of men but also the legions and thousands of Diuels that warre against vs. And finally he setteth vs in heauenly thrones with himselfe c. Most sweete therefore may the comfort of these testimonies be iustly vnto vs. And whom of vs may they not worthily moue to deny our selues and after the example of our Sauiour Christ and by his grace to giue all due honour to euery man and chiefly to the Lord himselfe Our vnperfect obedience for Christs sake accepted of God euery of vs contenting our selues with our estate and vnder God walking honourably in our places and callings that so God may honour vs according to his rich mercy and free grace in Iesus Christ to whom be all honour and glory all worship praise and thankesgiuing both now and for euermore Amen The sixt Commandement followeth Which is that Thou shalt not kill Or as it is more vsually Englished in the same sence Thou shalt do no murther This latter interpretation as it is more vsuall so it is more significant wherefore we may well make choise to reade it thus Thou shalt do no murther like as in the next Commaundement we chose rather to say Thou shalt not commit adultery Then thus Thou shalt not commit fornication though this we know that God forbiddeth all cruelty greater or lesse in this Commandement and all filthinesse and vncleanenesse of the flesh in the other following as we shall see in the handling of them But first of all concerning the reason of the proceeding of the Lord in the publishing of this
indeed Let vs diligently reade and consider of them Reade also Zephan 3.13 for the ground of this blessing seing the people in whom the Lord delighteth is such a people as do no iniquitie nor speake lyes and where a deceitfull tong is not found in their mouth c. Thus much for the promise of blessing It is time that we come to the vse Haue you perfectly obeyed this eight Commaundement that you may looke thereby to escape the curse and to be partaker of the blessing thereof No I haue not perfectly obeyed it But in many things both lesser and greater I haue dealt deceitfully and continually both I and all other do faile in the best actions of righteousnesse that we do performe according as it is written There is none righteous no not one Rom. chap. 3.10 This sentence is generall concerning all actions that haue equitie and right in them whether they belong to riches or a mans person or anie other thing in the most generall signification and therefore it must needs condemne vs all of vnrighteousnesse against this Commaundement c. And further also as we haue done in all the former Commaundements let vs for our comfort enquire now henceforth from what ground of holy Scripture we may strengthen our faith that our Sauiour Christ hath perfectly obeyed this Law for vs according as we haue seene how he hath obeyed all that we haue interpreted before For so it is necessatie for vs that we do know that we haue such a Sauiour as is perfectly righteous in the obedience of euerie Commandement and namely touching that more particular righteousnesse which is here commaunded And if we do not know and beleeue our Sauiour Christ to be such a one we cannot possiblie be saued by him Shew you therefore what proofe you haue thereof All the testimonies of our Sauiour Christ his righteousnesse in generall they must needes proue his righteousnesse in the fulfilling of this Commaundement But besides them we haue particular proofes more properly belonging to our present purpose Our Sauiour Christs perfect obedience for vs. Let vs consider either of these kinds of proofes both generall and speciall And first which are the generall In the 23. of Ieremie verse 5. the holy Prophet hath prophesied of him that he should be a righteous braunch and that he should execute iudgement and righteousnesse in the earth And in the next verse that both Iudah Israel shall call him the Lord our righteousnes There are many other such like testimonies It is true so we reade againe in the same prophecie chap. 33.15.16 In those dayes and at that time will I cause the braunch of righteousnesse to grow vp vnto Dauid and he shall execute iudgement and righteousnesse in the land In those dayes shall Iudah be saued And thus we haue the generall confirmations of Christs perfect righteousnesse the which do include the righteousnesse commanded in this eight Commandement Neuertheles the particular proofes are not to be ouerpassed Rehearse some of them also Like as the Prophet Isaiah prophecied of our Sauiour Christ before he came into the world clothed as it were vvith our nature that he should do no violence and that no deceit should be in his mouth as we reade chap. 53. verse the 9. So the Apostle Peter shortly after he had manifested himselfe to the world beareth faithfull witnesse to the same 1. Epist. chap. 2.22 This also is that which was typically prophecied of our Sauiour Christ vnder the kingdome of king Salomon Psalm 72.14 where it is said that he should redeeme the soules of his people from deceit and violence by the execution of iustice against the enemies of the Church and by exercising mercie toward the rest Reade the Psalme And here againe let vs call to mind that the chief heads or parts of iniustice are these two deceit and violence according to that of the Apostle Paule 1. Thes 4. where he minding to forbid all iniustice he saith Let no man oppresse nor defraud his brother So then seeing our Sauiour Christ is free from either of these points of iniustice yea seing he redeemeth his people from them according to that 72. Psalme it followeth that he is by the vndoubted testimonies of the holy Scriptures perfectly righteous But it may peraduenture be thought of some but a small matter though our Sauiour Christ did no violence seeing he was to the world-ward in poore and weake estate and therefore that the particular proofe of his righteousnesse must stand rather in the confirmation of this that he vsed no deceit nor anie craftie and vnlawfull shifts to helpe himselfe though he was poore c. What haue you to say to this It is to be confessed that a principall part of our particular proofe doth most apparantly consist in this point Neuerthelesse albeit our Sauiour Christ had no worldly power and authoritie after the manner of men yet he could by his diuine power haue consumed his enemies or cast them from their dignitie or wasted their substance c. But he chose rather meekely to endure all iniuries and wrongs which all men did against him euen to the rifling of him and to the casting of lots vpon the inmost garment that was vpon him This therefore sheweth plainely that the righteousnesse of our Sauiour Christ was excellent euē in the sight of the world in that he did forbeare all such dealing as might at the least haue had the shew of a violent course though he could haue reuenged himselfe vpon his enemies as you haue answered For he that threw the Diuels out of that possession which they had taken of the persons of men he could much more easily in all reason haue throwne men out of their possession of houses and goods c. He that by the sound of his voice when he might seeme to be at the weakest made the souldiers which came to apprehend him in the garden to fall downe backeward Iohn 18.6 he could haue taken all strength and courage from anie other and haue deliuered himselfe c. But he would in no wise worke any reuenge but committed all to him that iudgeth righteously 1. Pet. 2.23 For as touching that which he did concerning the heardes of the swine of the Gaderenites Matth. 8.30 he did it in other most holy respects and not for anie the least carnall reuenge Nay we see how he plainely reiecteth that kind of motion which his owne disciples made vnto him against the Samaritanes that would not lodge him Luke chapter 9. verses 54.55.56 Perfect therfore was the righteousnesse of our Sauiour Christ in auoiding all violence yea in the meeke enduring of all wrongs Let vs now come to the proofe of his righteousnesse from the particular consideration of his poore and base estate as touching the world How can you declare him to haue bene righteous therein Because from the time that our Sauiour Christ came to a meete and conuenient age and thenceforth so long as he
or for his due reproofe and correction vvherein he hoth euill and for the ending of contentions and controuersies betwixt man and man vvhether vve be lawfully called forth to do it vpon our oath before a Magistrate or that we haue any iust occasion more priuately so to do It cannot be otherwise concerned but that the Lord forbidding false witnesse-bearing against our neighbour to his discredit or hurt doth on the contrary command the speaking and witnessing of the truth for his benefit or credit And because it often falleth out that a mans good neighbour cannot be benefited and relieued but the wicked and false accusation or lye of another must therewithall be detected therefore it must needs be that a true witnesse must be giuen against euery euill neighbour to his iust rebuke and punishment And generally it is to be considered that all discouery and reproofe of lies and slaunders to the discredit of the wicked it is on the behalfe of euery good neighbour and of the truth it selfe Yea it is for the benefit of our neighbour who hath sinned any sinne which is to be discouered that we do therein witnesse against him that by the iust rebuke and correction of his sinne he may be brought to true repentance Moreouer because euen good neighbours may be at variance for want of the knowledge of the truth therefore it is further added that this is the vse of bearing a true witnesse to end controuersie and contention according to that we reade Heb. 6.16 But not onely in iudiciall course of iudgements before the Magistrate or Iudge of the court but also in all priuate speeches and testimonies God requireth that we alwayes speake and affirme the truth to the benefit of our neighbour in the way of righteousnesse and truth c. reade Ephes 4.25 and Colos 3.8 Thus then to speake in a word the briefe summe of this Commandement is truth of speech commanded for the benefit of our neighbour yea euen for the mutuall benefit of one neighbour by another according as it is written A faithfull witnesse deliuereth soules but a deceiuer speaketh lies Prou. chapter 14.25 But hereunto as vnto a very great and waighty duty there are diuerse excellent vertues and graces necessarily required as you haue bene taught Which are they The first is an harty loue and zealous affection to the truth in generall with a vvilling and ready chearfulnesse of mind to giue witnesse vnto it The second is a particular knowledge and assurance of the truth of euery matter vvhereunto vve do giue vvitnesse The third is incorrupt affection â—oid of all ill will and hatred or of partiality and flattery touching the person whom our testimony concerneth whether he be friend or foe howsoeuer we shall esteeme of him The fourth is simplicity and plainnesse in the declaration of the truth The last is constancy in standing to the confirmation of that truth which is once vprightly and faithfully affirmed Concerning the first of these vertues which I call an harty loue and zealous affection to the truth in generall I do not only extend it in this place to the witnessing of that truth which pertaineth to the outward safety and credit of euery neighbour but also to the witnessing of the whole truth which is according to godlinesse Tit. cha 1.1 And as it is said of the true seruant of God that he speaketh the truth in his heart Psa 15.2 Concerning the second reade Pro. 15.28 The heart of the righteous studieth to answer And chap. 16.23 The heart of the wise guideth his mouth wisely And chap. 14.5 A faithful witnesse will not lye And verse 15. The foolish will beleeue euery thing but the prudent will consider his steps Herein coÌ„sider the wise discretioÌ„ of the Apostle Paul 1. Cor. 1.11 and chap. 11.18 Concerning the third vertue note that the truth is to be preferred before any person and before euery reward and before all displeasure whatsoeuer may arise from the testifying of it And herein let vs take speciall heed against our owne hatred and wrath against any man for that blindeth the eye and all such are by and by all to naught with vs c. so the vprightnesse of truth shall be neglected because of our crooked affection Concerning the fourth reade Isaiah chap. 32 4.5 Veritas non quaerit anguâ—los In testimonie veritatis non est ludendum vel occultationibus vel ambiguitatibus Truth seeketh no corners It dallieth not by ambiguous and doubtfull answerâ— Reade also 2. Cor. 2.17 and chap. 4.2 Reade also Ioh. 1.20 and 1. Sam. 3.17.18 and Iosh 7.19 Concerning the last reade Tit. 1.9 for that which the Minister must do for his part in the great truth of God the like is to be performed of all in euery truth It is a foule sinne in euery such one as shall be ready to shrinke backe from any true testimony when they perceiue their land-lord or some other great man to be offended therewithall All these vertues and if there be any other like to these they are carefully to be regarded in bearing witnesse as euery man will answer before God with whom truth in euery matter is very precious But that we may go forward Is there nothing else commanded in this Law of God but the things which you haue already rehearsed Yes God doth moreouer command vs in this his holy Commandement to performe euery other good dutie vvhereby both the good name and also the good and comfortable estate of our neighbour may not onely be continued so much as vve may procure but likewise vvhereby the same may be recouered againe if by any occasion they be lost and impaired All this must needes be required according to the generall law of loue to our neighbour whose good name and comfortable estate should be as deare vnto vs as our owne ought to be Shew therefore in the first place which those duties be that are to be performed for the continuance and preseruation of our neighbours good name and of his good estate First it is euery mans dutie to teach and instruct his neighbour in euery good vvay of God wherein he shall perceiue him to be ignorant and to want counsell yea it is euery mans duty to exhort and stirre vp his neighbour to all care and conscience to vvalke in obedience to euery Commandement of God Secondly it is euery mans duty to yeeld euery neighbour his due praise for all his godly vvisedome and care and for euery good grace and vertue in the vvell ordering of his life and to incourage him to continue and increase therein Thirdly God requireth that in all actions or speeches though something doubtfull and suspicious we hope and speake the best of euery good neighbour vntill the contrary shall breake forth and be knowne yet so as in the meane while vve admonish them to vse better aduisement and speedily to remoue all causes of suspition Fourthly that each neighbour be faithfull and trusty in keeping the
God would haue vs seeke a good name As God requireth it for a duty of loue to our neighbour that we discouer not his secret sinnes either before the Magistrate or otherwise that is to say those his sins by the concealing whereof no perill or hurt groweth to the common-wealth or to any particular and priuate neighbour so he permitteth it as a fruite of loue belonging to a mans selfe that he should not to his owne diffamation disclose his like secret offences vnlesse happily he should find it necessary for the reliefe of his cōscience to make thē knowne to some choise faithfull neighbor according to the instruction of the Apostle Iam. cha 5.16 saying Acknowledge your faults one to another pray one for another that ye may be healed for the prayer of a righteous man auaileth much if it be feruent This standeth with good reason For as no man will make knowne his bodily disease The Equitie to that Phisition which would haue no care to do him good so what should induce a man to acknowledge his faults to any that would not tender the spirituall health of their soules c Hereupon also it may appeare that the law of Popish auricular confession of all sinnes both secret and open to the full number in the eare of the Priest to receiue his iniunction of pennance in way of satisfaction to God is an absurd and tyrannous cruelty against mens soules and consciences Likewise their oath ex officio driuing men to accuse themselues according to the pleasure of any mans captious inquisition and demand it is against that gracious liberty which God hath graunted to his seruants in this behalfe And for any to discouer his owne secret corruptions without iust cause and not to singular good ende and purpose would it not be iudged of all to be done either of hypocrisie or of a prophane and vnaduised follie Neuerthelesse if any keeping close his sinnes do harden his hart therein he may iustly feare least God in his displeasure do make him in the terror of a hellish conscience to cry out against himselfe and to be a trumpet of his owne shame as oftentimes it falleth out against such close hard harted sinners But enough of this point for the present We come now to the generall equity of this Commandement What is that The equity of this Commandement may be considered diuerse wayes like as we haue seene in the former Shew here againe how that may be First in respect of God Secondly in respect of our selues Thirdly in respect of our more priuate and vsuall course of dealing with our neighbours and brethren Fourthly in respect of publike society and gouernement Finally in respect of our professiō of the name religiō of God Let vs examine these things particularly And first how can ye declare the equity of this Commandement in respect of God Because he is the God of truth most entire faithful cōstāt in all truth it is most quall that he should forbid his people all vntruth as that vvhich is most directly contrary both to his nature and vvill and also to all his counsels vvordes and vvorkes Your answer is most true whether we consider of God in the vnity of his nature he is the God of truth Ieremie 10.10 Or whether we consider of him as he hath reuealed himselfe in the Trinity of persons The father is the father of truth Iohn 5.30.31 and chapter 8.26.27 The sonne of God is true yea truth it selfe Prouerbs 8.6.7.8 Iohn chapter 1.9 The holy Ghost is the Spirit of truth Iohn 14.15.16.17 and chapter 16.13 and 1. Iohn chapter 5. verse 6. And in the same place verses 7.8.9.10 The ioynt witnesse of the whole Trinity is true from heauen Hence also it is that the word of God is called in a singular and incomparable excellency the word of truth 2. Cor. 6. verse 7. and Tit. 1.9 the faithfull word and Iames 1.18 The counsels and purposes of God are all faithfull and true Hosh chapter 13 verse 14. Rom. 11.29 1. Cor. 1.9 1. Thes 5.24 Iames 1.17 Psal 105 verse 8. and Psal 14.6 All the works of God also are perfect and true they are not counterfeites of things but true substances of things in their seuerall kinds Deut. 32.4 and Psal 112.7.8 and Psalme 119.90.91.7 God therefore being euery way most true must needs in all equity command both true speaking and true dealing in regard of his owne nature Proceed now to declare likewise the equity of this Commandement in respect of our selues How may we perceiue this to be so Insomuch as God hath shewed so great loue on vs that vve should be called his children it is very equall and meete that we should resemble the image of our heauenly father in all righteousnesse and holinesse of truth So indeed do the Apostles of the Lord reason 1. Iohn 3.1 c. and Paul Ephes 4.24 Yea such are their very words Reade also Col. 3.9.10 Now verily such must we be vnlesse we wil shew our selues to be the childrē of the diuel not the children of God Ioh. 8.44 But let vs come to the third point How can you shew the equitie of this Commandement in respect of our more priuate and vsuall course of dealing with our neighbours and brethren Cast off lying saith the Apostle and speake euerie man the truth vnto his neighbour fer we are members one of another Ephes 4. vers 25. A notable and liuely similitude taken from the naturall bodie to the which God hath giuen diuerse members and sundrie faculties and powers vnto them and all for the conseruation of the whole bodie Now therefore were it not an vnequall and a very absurd course that any one member should deale vnfaithfully with another as if the eye should take chalke for cheese as we say or the hand to put a stone to the mouth in stead of bread or ranke poison in stead of wholesome nourishment No lesse absurd were lying in the new work of Gods grace then that should be in the frame of nature whether one Christian should ly to another or that they should tell lyes the one of the other Now fourthly how can you declare the equitie of this Commaundement in respect of publike societie and gouernment The ordinarie course of iustice and iudgement cannot proceede for the defence of the innocent and punishment of the offender neither yet for the ending of controuersies betwixt good neighbors but by the testimonie of witnesses and that also euen vpon their othes for the more certainty of finding out the truth It is true for as the Lord saith Deut. 19.15 At the mouth of two witnesses or at the mouth of three witnesses shall the matter be established Reade also Matth. 18.16 and 2. Cor. 13. which places also were mentioned a litle before And againe Hebr. 6.16 An oth for confirmation is with men an end of all strife It standeth therefore with all equitie that euerie man shold be
Coueting therefore or lusting is as an vniuersall leprosie or contagious poison ouerspreading or rather vndermining all good dutie It may seeme therefore that this Commandement is nothing else but a repetition or interpretation of that which hath bene alreadie forbidden How may this stand with the wisedome of the most wise God that he minding to set downe his Law most briefly should forbid one and the same thing more then once This question containeth in it selfe a full and sufficient answer vnder it for in so much as God is most wise and discreet yea euen the very author of all that distinction whereby any thing differeth from other we may in no wise thinke that he should in so short a Law as he gaue to his people make any vnnecessarie repetition of one and the same thing It is very true God that hath made and disposed all things most exactly as it were by line weight and measure Isa 40.12.13.14 God who numbreth the starres and calleth them all by their names Psalm 147.4 God that giueth man all the vnderstanding and discretion which he hath to discerne betwixt things that differ he that taketh the wise in all their crafts and quirkes c. shall not he know how to speake distinctly It followeth therefore that we do necessarily make a distinction betwixt this coueting which is forbidden in this Commandement and that which is forbidden in the Commandements going before What distinction may this be In the former Commaundements all coueting is forbidden to the vvhich consent is giuen Here coueting is forbidden in the least motion though no consent be yeelded at all Yea the least flitting and vagrant motion which hath neuer so litle delight mixed with it And not onely so but also the idle vain and loose thought of the vniust enioying of any thing that is our neighbours which our Sauiour Christ seemeth to call discoursing in the ayer Luke 12.29 yea euen the verie originall inclination of our corrupt nature to anie vnrighteous lust and desire is forbidden albeit there arise no motion or any the least delight therewithall And therefore much rather doth the Lord forbid all continued consultation and deliberation of the heart tending to any vnlawfull and inordinate lust So then in this Commandement we haue diligently to consider foure degrees of sin to be forbidden which go before that consent which is giuen to wicked coueting or lusting I would haue you make rehearsall what they be They are these which follovv First the naturall inclination of the heart vvhich since the fall of Adam hath bene and is in vs and in all his posteritie corrupt from the vvombe Secondly the thought and imagination vvhich ariseth from that secret and inmost corruption Thirdly the motion vvhich springeth from the thought Fourthly consultation and deliberation vvhich ariseth from the motion and delight is the next forerunner to full consent Or thus to the same effect In this Commuandement the Lord forbiddeth first the contraries to originall inclination to that perfect righteousnesse and loue which we do owe to our neighbour that is to say originall inclination to iniustice and to the hatred of our neighbour Yea and also originall inclination to the inordinate and excessiue loue of our selues Euen all the corruption which is come vpon our nature by the fall of Adam Secondly the Lord forbiddeth the immediate fruites of the same inclination to iniustice and vnrighteousnesse and to the vile hatred of our neighbour and to the inordinate loue of our selues Sins forbidden that is to say all vniust and hatefull thoughts and motions of the heart enticing and prouoking to the hurt of our neighbour as also vaine and fond thoughts motions discourses tending to the puffing vp of our selues in selfe-loue pride c. Yea further let it be obserued that the former inclination thought motion and deliberation euen concerning lawfull things and such as do belong to our selues if they arise in our hearts before the iust time and season thereof they are comprehended vnder this coueting which is here forbidden of God As for example the thought and desire of mariage before the time meete fot it also longing after the possession of an inheritance while a mans father is liuing or being vnder wardship before he is come to lawfull and conuenient age to enter vpon the possession and vse of it Yea the flitting desire or longing after any thing whatsoeuer before the time and season appointed of God or by no lawfull and good meanes though the time and season may be thought meete and conuenient all such flitting desires are here condemned Finally the not resisting of these thoughts motions and discourses is against the righteousnesse of this Commaundement as being the hinderance of loue and euerie other good fruite thereof and the cherisher of all sinne against our owne consciences in the fruites of selfe-loue and vnkindnesse against our neighbour And thus we haue the vnfolding of the sinne forbidden in this Commaundemeut whereby the difference betwixt it and all the former Commaundements of this second Table may plainely be discerned whereby also we both vnderstand the excellencie of the diuine wisedome of God in giuing so perfect a Law of all righteousnesse and loue toward our neighbour and likewise we may see more deepely into that miserie or rather sinke of iniquitie that lurketh in our corrupt nature till we be renewed in the spirit of our mind and made new creatures fashioned againe by the Spirit of God in a more secret manner then we were in our mothers wombe Now therefore hauing helpe against the difficultie hardnesse of the vnderstanding of this Cōmandement Knowledge of this Commandement most necessary I wold gladly heare the reasons of you why the knowledge of it should be so specially necessary and profitable as you haue bene taught the same to be Which are they Because without the knowledge hereof we can neither see into the full greatnesse of our owne sinne and the extreame misery which is due to the same nor into the perfect excellency of Gods righteousnesse in the punishing of sinne nor into the riches of his mercies in forgiuing sinne and sauing of sinners nor the necessity we haue of a Sauiour neither what godly sorrow for sinne meaneth nor what regeneration and repentance is nor what it is to be truly humbled before God nor how great cause we haue to be in continuall watch and ward yea in earnest battell and fight against sinne least it should get strength to raigne in vs to the euerlasting destruction both of our bodies and also of our soules All this is euident from the former discourse already layd open in the example of Saint Paule Rom. 7. and by that conclusion which he maketh vpon that discourse verses 24.25 O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesu Christ our Lord. Hence therefore we may perceiue that we do altogether deceiue our selues when we
do not iudge our selues sinners but from the euiction of outward disobedience to Gods Law and also when we thinke well of our selues and that we are in good estate because in our owne conceipt we are better then other Our actuall sinnes should be as bloud-hounds vnto vs by them to trace out our originall corruption after the example of the prophet Dauid in the 51. Psalme For let vs looke into the euill lust and concupiscence of our hearts and we shall find a workhouse yea a world of wickednesse the which shall giue vs iust occasion to condemne our selues in the sight of God euen when other men can see nothing wherefore they should greatly blame vs euen then I say shall we find plentifull occasion to cry out with the Apostle Miserable men that we are Godly sorrow must begin from the inward ground of the heart The sinne of coueting exemplified and for the most secret euill lusts and motions thereof or else it is no true godly sorrow As for example he that hath fallen into fornication must not onely be sorie for the fact but chiefly to thinke that he should haue an adulterous and filthy heart The angry man is not truly sory for his wrathfull speeches and furious dealing vnlesse he be sory that he is of an angry and testy or cholerike nature The drunken man is not truly sory for his drunkennesse vnlesse he be sory that he is intemperate in desire after drinke c. Neither he that hath dealt contentiously against his neighbour vnlesse he be sory that he hath a proud heart The same is to be sayd of euery other sinne True repentance must begin the change of the hart by the change of the thoughts and motions thereof or else it is not true repentance Ier. chap. 4.14 O Ierusalem wash thine hart from wickednesse that thou maiest be saued how lōg shall thy wicked thoughts remaine within thee To speake in a word God beginneth his worke of the reformation of man where Sathan from the beginning began to deforme man True resistance of sin must begin at the first thought and motion yea euen at our inclination vnto sin Whosoeuer do not cōsider this submit themselues to this worke of Gods grace and seeke after the increase of it c. they be no better then hypocrites they be no true conuerts and faithfull seruants of God whatsoeuer faire shew and appearance they may haue Thus then we may perceiue what it is to couet It followeth that we do consider which be the things of our neighbour which God forbiddeth vs to couet whereof some are expresly mentioned the rest are all vnderstood Which are those which are expresly mentioned First his dwelling house and in the 5. chap. of Deut. ver 21. his field is also mentioned then the partes of his houshold or family as first principally his wife whō God hath giuen for his speciall cōfort then his good profitable seruants both man-seruant maid for his inward home busines And last of all his cattel both oxe asse for his more outward works the one for draught and plowing the other for the vse of iorneying and other burden These indeed are the things of our neighbor which the Lord our God expresly forbiddeth vs to couet or to haue the least desire after them to the diminishing either of his more inward lawfull pleasure and comfort or of his iust profit and outward wel-fare A mans wife we know is or ought to be as his chiefe dearling and treasure and therefore is compared to the louing hind and pleasant Roe Reade Prou. 5.19 Yea preferred to all iewels Prou. 31.10 and therefore is called the delight of her husbands eyes as the Lord speaketh to Ezekiel concerning his wife chap. 24.16.18 A good and faithfull seruant also is of all iustly accounted a great blessing of God and there is no man which doth not thinke himselfe greatly iniured if at any time such a one be vnneighbourly egged and enticed away from him Consider further of this point from Paules Epistle to Philemon Finally touching the profit that commeth by the oxe the holy Prouerbe speaketh of it chap. 14.4 Where no oxen are there the crib is empty but much increase commeth by the strength of the oxe Behold therefore how graciously the Lord tendreth euery mans comfort and wel-fare that he forbiddeth not onely the taking away of these things as King Dauid did Vriahs wife and as the Shabeans tooke away Iobs oxen and asses and slue his seruants that kept them chap. 1. of that booke of Iob. verses 14.15 but he forbiddeth euen the least coueting and desiring or lingering after these things which as hath bene shewed is the originall of the outward action Now in that the Lord forbiddeth the coueting after any neighbours wife which is first mentioned in the 5. of Deut. whether the coueting be because of her beauty or good houswifry or wisdome in gouernment yea or though it should be for her godlinesse he doth vnder this instance forbid both that which we call a voluptuous fleshly and carnall mind and also a light vaine and foolish mind And in that he forbiddeth vs to couet our neighbors house field man-seruant or maide oxe or asse which are all set downe in the second place as we reade in Deuteronomie the Lord doth by the prohibition of these forbid that sinne which we call worldlinesse of mind To conclude all in few words therefore It is as much as if the Lord should say Thou shalt neither for thy pleasure sake nor for thy profit desire any thing that is thy neighbours Thus much of the things expresly mentioned But the Lord giueth plainly to vnderstand that he forbiddeth vs to couet any other thing beside What things may they be As we are forbidden to couet our neighbours house and lands so we are forbidden to couet any of his mouable goods gold or siluer iewels or plate corne vvine oyle or any other thing in like sort As we must not couet our neighbours man-seruant or maide so neither may we couet his sonne or his daughter As it is not lawfull for vs to desire his oxe or his asse so neither may vve wish to haue his horse or his sheepe Finally vve must needs vnderstand that in so much as the Lord forbiddeth vs to couet the lesser much more doth he forbid all coueting after the greater As for example seeing we must not couet his outward goods to his vvorldly decay we must much lesse desire his place of vvorldly honour as to be some Lord Duke c. And least of all may vve couet his spirituall gifts and graces or the meanes thereof to the hinderance of his saluation Seeing vve must not couet any mans priuate seruant much lesse must vve for our priuate benefit or affectation and liking couet to haue any peoples publike good and faithfull Minister of Gods vvord from them It may not be denied that there may fall out iust occasion
but he that feareth the Commandement shall be revvarded And chap. 19. verse 16. He that keepeth the Commaundement keepeth his ovvne soule The gâ— blessâ—â— curse of 〈◊〉 Law but he that despiseth his vvaies shall dye And againe chap. 29.18 Where there is no vision the people decay but he that keepeth the Lavv is blessed And Isa chapter 1. vers 19.20 If ye consent and obey ye shall eate the good things of the land but if ye refuse and be rebellious ye shall be deuoured vvith the svvord for the mouth of the Lord hath spoken it Reade also the like Iob. 36.11.12 And againe Isa chap. 3. vers 10.11 and Psalm 58.11 Reade also Genes 4.7 In these and such like sentences are both the curse and the blessing most briefly comprehended that euerie one might easily remember them Reade Ioshua 22.18.20 and Deut. 27. the last verse The curse is briefly noted apart More largely the same are laid foorth together Deut. 11. vers 26.27 c. and chapter 30. from the 8. verse to the end Reade also Iob chap. 22. vers 15.16 c. to the end And Psal 50. the whole Psal and Ier. chap. 7. And Rom. 2.5.6.7 c. 16. In these and such like places of holy Scripture the more large declaration of the curse and blessing is contained But as you may remember there were some other places and proofes to this purpose recited wherein the generall curses and blessings are most largely described Which places and proofes were they They are the vvhole 26. chap. of Leuiticus and likevvise the vvhole 28. chapter of Deuteronomie These whole chapters indeed being very large chapters are replenished with recitall of the manifold blessings which God assureth to all that will obey his Law and of all kind of curses theatened against the disobedient and rebellious But beside these kinds of testimonies there were other proofs alledged which did set forth the generall curse apart by it self and likewise the generall blessing Such as are concerning the curse Hosh 4.1.2.3 Heb 2.2 And concerning the blessing Psal 19.11 and Luke chap â—â— 28. And Hebr. 11 6. Reade also Philip. 4.8.9 After this manifold declaration of the curse and blessing we came to the proofe of our generall corruption and disobedience whereby we haue made our selues void of the blessing and iustly subiect to the curse Mans generall corruption and disobedience to the Law What proofes were they They are such as we reade Psalm 14. and Rom. chapter 3. vers 9. and so forth to the 21. verse and verse 23. There is no difference all haue sinned and are depriued of the glorie of God And Ephes ch 2. vers 3. All are by nature the children of wrath To this purpose also was rehearsed a declaration of the speeches which vsually all such as be not renued and sanctified by Gods grace do cast forth both generally and particularly in contradiction to the righteousnes of the whole Law and of euerie Commaundement of it When obedience to the Law of God is generally vrged why say some do ye thinke that none shall be saued but such as shall liue so holily as you would make vs beleeue we must I warrant you there shall be but a few saued then c. VVe are no Angels say some I am no Saint saith another I cannot liue so streight a life saith the third I should dy quickly if I shold want my merry pastims my pleasant copesmates c. And I warrant you say manie if all were knowne they that are thought to liue so holily are as bad as the worst c. The like are the particular contradictions which were recited concerning wicked speeches against the righteousnesse and obedience of euerie Commaundement After these things did follow on the contrarie the generall proofes of the perfect obedience of our Sauiour Christ wherby all that do truely beleeue in him and repent of their sinnes be deliuered from the curses and made partakers of the blessings can you now call to mind which they were Diuerse proofes for the confirmation of this point were alledged out of the Gospell written by the Euangelist Iohn as namely out of the 4. chap. vers 34. where our Sauiour Christ professeth of himselfe that it was his meate to do the will of him that sent him that is of his heauenly Father and to finish his worke And chap. 8.29 I do alwaies those things that please him And verse 46. in the same chap. Which of you saith he to the malignant Iewes can rebuke me of sinne And vers 55. I know my father and do keepe his word And chapter 12. verses 49.50 I haue not spoken of my selfe but the Father which sent me he gaue me a Commaundement what I should say The glorious and fearefull maner of the publishing of the Law and what I should speake And I know that his commandement is life euerlasting the things therefore that I speake I speake them so as the Father said vnto me And chap. 14.31 As the Father hath commaunded me so I do Hereof God the Father of our Lord Iesus Christ himselfe giueth a most solemne testimonie at his Baptisme from heauen saying This is my beloued Sonne in whom I am well pleased Matth. 3.17 and againe chap. 17.5 at his transfiguration And the same 2. Pet. 1.17.18 Reade also the testimonie of Iohn the Euangelist 1. Epist 3.5 and of the Apostle Peter 1. Epist 2.22 and of the Apostle Paul 2. Cor. 5.21 and in the Epistle to the Hebr. chap. 7.26 Finally it is in many places testified as we haue alreadie seene that he is called the Lord our righteousnesse yea euen in his childhood he saith to his mother Ioseph Knew ye not that I must be about my fathers busines Luke 2.49 And at his Baptisme It becommeth vs to fulfil all righteousnesse Matth. chap. 3.15 VVe are now come to call to remembrance that which was deliuered from our text as it followeth after the words of the Law from the 18. verse of our 20. chap. of Exodus to the 21. verse of the same But first of all I wold haue you make rehearsall of the words of the text VVhich are they Immediatly after the publishing of the words of the Law it followeth thus in our text And all the people saw the thunders and the lightenings and the sound of the trumpet and the mountaine smoking and when the people saw it they fled and stoode a farre off And they said vnto Moses Talke thou with vs and we will heare but let not God talke with vs lest we dye Then Moses said vnto the people feare ye not for God is come to proue you and that his feare might be before you that ye sinne not So the people stood a farre off but Moses drew neare vnto the darkenesse where God vvas What were you taught to obserue and mark froÌ„ these words We vvere taught to obserue these three things First in hovv glorious and fearefull a manner
God pronounced and published his most vvise righteous and holy Lavv. Secondly what effects followed hereupon by God his more immâ—diate working in the hearts of all the people of Israell vvho both heard â—nd savv the same Thirdly to what end purpose God gaue his Lavv in so fearefuâ—â— manner according to that instruction vvhich Moses guided by the holy Ghost deliuereth vnto them according to the occasion vvhich God himselfe had giuen by that former vvorke of his in the hearts of all the people The first of these is plainely expressed in the former part of the 18. verse The second followeth in the latter part of the same verse and in the 19. verse next following The third is contained in the 20. verse Moreouer in the 21. verse the conclusion of this most reuerend and solemne action is set downe For the people go to their tents as we may perceiue by that which we reade Deut. chap. 5. verse 30. But Moses draweth neare and abideth with God in the mount fortie daies and fortie nights to receiue the Law written in the tables of the Couenant and to be perfectly instructed in all the ordinances of God as it followeth in the 31. verse of the same fift chapter and as we reade againe in the same booke of Moses chap. 9. verses 9.10.11.12 And finally from the consideration of all these things the generall vses which we our selues are to make of our hearing of the doctrine of the Law were opened vnto vs. These things let vs now as briefly as we can call to our remembrance and so will we conclude First therfore why did the Lord publish his Law in so glorious and fearefull a manner that is to say with terrible thunder and lightening c. according as it is more fully set downe in the 19. chapter of Exodus The Lord savv it to be necessarie partly because of the stubburnnesse and pride of mans nature vvherein it is to be humbled and partly because of the sluggish drovvsinesse of the same in respect vvhereof the conscience is to be rovvzed vp and avvakened to attend to the hearing of the Lavv and doctrine of God It is verie true for this is generally the naturall corrupt condition not onely of the Israelites but also of all mankind both Iewes and Gentiles at all times whosoeuer they or we Why God gaue his Law in so glorious and fearefull manner or any other be or haue bene euer since the first fall of man we are either stubburne proud and presumptuous to do euill or if by some seruile restraint we be not so audacious and bold then are we sottish as it were and altogether carelesse to mind or worke any thing that is good Now therfore the Lord in his excellent wisedome chose the fittest meanes that might be in either respect euen the same alreadie mentioned which do most liuely and effectually declare the glorious power and reuerend maiestie of God and that he is one most perfectly armed and furnished from heauen to take vengeance vpon the whole world and euerie one therin whosoeuer shall despise and treade vnder foote the least of his CommandemeÌ„ts which he giueth with soueraigne charge to be perfectly obeyed of all men according to that we reade 2. Corinth 3.7 c. This is the first point In the second place what effects followed hereupon in the hearts of all the people of Israell by the Lords owne immediate ordering of the matter For as it is said all the people did behold this feareful sight and heard both the words of the Law and also the voice of the thunder and sound of the trumpet It was a thing done before all the thousands of Israell euen before those sixe hundreth and three thousand and fiue hundred and fiftie which were from twentie yeares of age and vpward Numbers 1.45.46 beside those eight thousand fiue hundred and fourescore of the tribe of Leui which were numbred from thirtie yeares of age and aboue Numb chap. 4.48 and beside all that were vnder these ages both men-children and men-seruants and beside all the women-kind euen so manie as were of age to make vse of the sight and hearing of these things For these also were gathered together as it is like in places further remoued according as afterward they are commaunded both men women and children and straungers also among Israell to come together euerie seuenth yeare at the feast of Tabernacles to heare the reading of the Law Deut. 31.10.11.12.13 The practise whereof we reade Nehem. chap. 8.1.2.3 c. The effects of the publishing of the Law in the hearing of the Israelites VVhat effects therefore I say followed vpon this so reuerend and solemne an action by the Lords owne more immediate ordering of the matter These effects were three First they vvere vpon the sudden vtterly astonished and amazed vvith a verie terrible feare as is declared by their flying avvay farre off from the mountaine Secondly vpon aduisement and counsell vvhen they had recouered themselues they vvith one consent acknovvledging the necessitie of instruction but finding themselues vnable to learne from such a fearefull maner of teaching from the mouth of the Lord vvhereby they vvere terrified rather then taught they do by their Elders make their sute vnto Moses that he vvould be a meanes that God vvould no more speake to them after that sort but that he vvould teach them by his ministerie vvhich they had found by former experience to be more comfortable and fit for them because of their vveakenesse Thirdly they promise vvilling obedience to Moses in all things vvhich it shold please God to speake vnto them by him euen as if God should speake himselfe The first of these three effects is mentioned in the latter part of the 18. verse in these words VVhen the people saw it they fled and stood a farre off Concerning the second point we see the whole declaration of it in the 5. chap. of Deut. from the 23. verse c. to the 30. wherein is set forth vnto vs a notable ground for the institution of the holy ministerie of the word by men as of that which is come in stead of Gods speaking by his own voice according to that which our Sauiour Christ saith He that heareth you heareth me And on the contrarie he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10.16 And concerning the third point as it is the last so it is as the sealing vp of the rest For it were to litle fruite either for Israell or for England or any of vs to see our ignorance and necessitie of instruction and also to desire to enioy the preaching of the word vnlesse we should haue grace to obey it Thus hauing seene what effects followed the Lords fearefull publishing of his Law Moses teacheth the Israelites what vses they ought to make of the Law according to his owne immediate working in the hearts of his people it remaineth that we