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
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
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
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
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
crowns of the elders as fathers be the glorie of the children that is to say when they are well brought vp and proue good and dutifull children According to the other Prouerbe chapter 27.11 My sonne be wise reioyce my hart that I may answer him that reproueth me But on the contrarie a child ill brought vp and set at libertie and so growing licentious maketh his mother ashamed 2. As touching subiects we reade in the same booke of the Prouerbes chapter 14.28 In the multitude of the people is the honour of the King and for the want of people which commeth by oppression and tyrannie is the destruction of the Prince Moreouer the King is maintained by the tillage of the field Ecclesiasticus chapter 5.8 3. Ministers of the word are maintained by the assemblies and congregations to whome they minister the which their assemblies and congregations are the precious inheritance of the Lord bought with the most precious bloud of our glorious Lord Iesus Christ who also according as they are brought nearer to the Lord by the wise and faithfull ministerie of his word so are they the more comfortable hope and ioy yea euen the crowne of the reioycing of their Ministers before the Lord 1. Thessalonians 2.19.20 4. Tutors and schoolemaisters haue likewise a worthy charge of great trust in that the well ordering of the mindes and manners of youth is committed vnto them to the end they should make them fit to be in due time employed for the best vses and seruices that may be in the common wealth or Church of God Neither may the thankefull recompence of the parents or of such as be benefactors to their schollers or pupils be without sinne neglected of them 3 Maisters of other trades and occupations haue the like charge and beside that they enioy the profit of all the skill which they teach and of the strength and labour of their seruants so long as they are vnder their gouernement The like is to be considered of all the rest The great and manifold equitie of this commaundement will yet further appeare from the blessing promised to the obedience of it to the which point we are now come Which are the words wherein it is expressed The Blessings In these That thy dayes may be prolonged on the land which the Lord thy God giueth thee We haue a notable example of Gods blessing vpon the posteritie of Ionadab Ieremie 35.18.19 But insomuch as sometime it falleth out that dutifull children and the same also dutifull subiects are taken away before they come to any great length of dayes how is the promise of this blessing performed vnto them First God verifieth his promise toward euerie true dutifull child or subiect c. in that he proloÌ„geth their life here on earth vntill he hath prepared and made them fit to be translated out of this sinfull world into his heauenly and most blessed kingdome Secondly that which he denieth to some vpon speciall causes secretly knowne to himselfe and when long life could not by reason of some common calamitie and miserie be a blessing he performeth it to them in granting it to their posteritie children Thirdly some that seeme dutifull children or subiects c. before men they are not so in truth in the sight of God but do that which they do in seruile flatterie or looking to an earthly recompence and reward Fourthly some againe that haue in some measure a dutifull regard of their parents and other gouernours do yet by some other grieuous sinne either open or secret prouoke the Lord to cut them off as it were before the time Finally seeâ—ng the obedience of the most dutifull child or subiect and euerie other inferiour is vnperfect no maruell though God to make the perfection of his iustice knowne do as seemeth good vnto him shorten the temporall blessing Let vs well obserue in this place that the same blessing thus promised to the dutifull child belongeth also to the dutifull subiect to the obedient scholler to the faithfull seruant c. For aâ—l these are one And he that is truely dutifull in one estate will be dutifull in another Neuerthelesse let vs for the more full light of instruction consider the particular blessings from particular testimonies of holy Scripture What proofe haue you for the blessing of God vpon the dutifull subiect We haue a most cleare example of it in Dauid King Saul pursued him vvith all the subtiltie and force that he might to take avvay his life but his faithfull allegiance to God and his Prince vvas as an armour of proofe so to shield and defend him that Saul vvith all his spies or armies could neuer preuaile against him What is the blessing of those which do honour the faithfull Ministers of Gods word Verily verily saith our Sauiour Christ if I send anie he that recieueth him receiueth me and he that receiueth me receiueth him that sent me Iohn chapter 13.20 And Matth. 10.41 He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward Here note the earnestnesse of our Sauiour Christ in this point expressed in the former of these scriptures by that doubled asseueration Verily verily I say vnto you What is the blessing of the wife that is louing and reuerend toward her husband and wise and carefull in the education of her children Her children shall rise vp and call her blessed and God requireth that her husband should giue her all worthie prayse and incouragement Prou. 31. verse 28.29.31 Yea this is the way whereby God will guide her vnto his glorious kingdome For as the Apostle Paul teacheth By bearing of children she shall be saued if she continue in faith and loue with holinesse and modestie 1. Timothie 2.15 What is the blessing of those that honour their maisters who are their priuate gouernours and instructors As he that keepeth the fig tree shall eate the fruite thereof so he that waiteth vpon his maister shal come to honour Prouerbs 27.18 And the Apostle Paul incouraging seruants to do their faithfull and willing seruice Know ye sayth he that vvhatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free Ephes 6.8 And againe Coloss 3.24 Knowing that of the Lord ye shall receiue the reward of the inheritance for yee serue the Lord Christ Now what is the blessing of those that do honour their elders in yeares and are also ready in giuing honour to go one before another yea so that they refuse not to yeeld a certaine reuerence and to haue in good estimation their equals yea euen the poorest and most inferiour and base among them Of all such the Apostle Peter sayth in the place before alledged God giueth grace to the humble 1. Epistle chap. 5. verse 5. And Luke 14.11 He that humbleth himselfe shall be exalted Hitherto of the blessing of all sorts of inferiors which yeeld due honour to euery degree of their superiours
It followeth that we inquire into the blessing of God vpon superiours whosoeuer shall deale honourably according to the office of their seuerall places and callings toward their inferiours And first what is the blessing vpon naturall parents which bring vp and gouerne ther children as they ought to do The father of the righteous shall greatly reioyce and he that begetteth a wise sonne shall haue ioy of him Thy father and thy mother shall be glad and she that bare thee shall reioyce Prou. chap. 23. verse 24.25 This presupposeth good education as a meanes of this wisdome and righteousnesse of the child according to that which followeth in the same booke of the holy Prouerbs chapter 29.15.16 17. The rod and correction giue wisedome but a child set at liberty maketh the mother ashamed c. Correct thy sonne and he will giue thee rest yea he will giue pleasure to thy soule And otherwise we know according to that chap. 22.15 Foolishnesse is bound in the heart of a child c. wherefore chap. 13.24 it is sayd Chasten him betimes This is the blessing of God vpon good parents What is the blessing vpon good Princes and rulers who are foster fathers to the people of God in the Church and common-wealth Mercy and truth preserue the King for his throne shall be established vvith mercy Prou. chapter 20.28 And chap. 29.14 The throne of the king which iudgeth the poore in truth shall be established for euer Reade also 1. Kings 2.1.2.3.4 where king Dauid chargeth his sonne Salomon to do the office of a king couragiously c. with a most comfortable incouragement from the assurance of Gods blessing according to his gracious promises in the same behalfe and namely of this that his posterity should sit vpon the throne of Israel reade the the words of the text All the godly kings are mirrors of Gods blessing this way as the holy stories of them do declare And namely it is sayd of the good King Iosiah Ier. 22.15 Did he not eate and drinke and prosper when he executed iudgement and iustice when he iudged the cause of the afflicted and poore he prospered Was not this because he knew me sayth the Lord What is the blessing of God vpon Ministers of the word which do the part of fathers and nources in feeding and tendring the flocke of Christ Feede the flocke of God which dependeth vpon you sayth the Apostle Peter caring for it not by constraint but willingly not for filthy lucre but of a ready mind Not as though ye were Lords ouer Gods heritage but that ye may be examples to the flocke And when the chiefe shepheard shall appeare yee shall receiue an incorruptible Crowne of glory 1. Epistle chapter 5. verse 2.3.4 What is the blessing of the husband which is louing and kind to his wife God maketh the vviues of such faithfull to them to the preseruation and establishment of loue betwixt them which is a blessing farre aboue the iewell of most excellent price according to that we reade Prou. 31.10.11.12 What is the blessing belonging to good maisters and gouernours of families which rule their seruants with a parent-like minde and deale equally iustly and beneficially with them as they are commaunded Colossians 4.1 and as hath beene alledged before out of the fifteenth Chapter of Deutronomie God blesseth the habitation of the righteous Prou. 3.33 And in that 5. chap. of Deut. verse 18. God will blesse beneficiall maisters in all things that they do Reade also Ephes 6.8.9 where the Apostle requiring like dealing from the maisters toward their seruants doth not doubt to giue them to vnderstand that there is the like blessing belonging also vnto them Now finally what is the blessing belonging to such as being elders in yeares giue good example to their youngers and be teachers of good things They shall be filled with dayes as the Lord sayth by his Prophet Isaiah and he that is an hundreth yeares old shall dye a young man chapter 65.20 Reade also verse 22. And Iob chap. 5.26 They shall go to their graue as corne which commeth in due season into the barne Thus large is the blessing of this Commandement which spreadeth it selfe farre and neare ouer high and low and therefore in all good proportion ought it accordingly to be very carefully regarded and obeyed of all or else we must needs acknowledge the curse so much the more iustly due vnto vs. And this we are hencefoorth to search out for the awaking of our drowsie consciences as we haue done the blessings that they might be as a treasury of comfort vnto vs while we indeuour to walke in the holy wayes of God in our seuerall callings c. First therefore what is the generall curse of God vpon all both superiours and inferiours whosoeuer shall refuse to giue honour to God in the obeying of this his ordinance both for honourable gouernement and also for dutifull subiection God doth for this cause in his iust displeasure sometimes dissolue the good order of pollicy and gouernement vvhich he had established for the common benefit of his people either by setting ouer them euill Rulers or leauing them to confused mutinies and rebellions from among themselues or else by giuing them ouer into the hands of tyrants and forrayne Lords and gouernours But let vs consider of the curse more particularly The Curses And first concerning vndutifull and disobedient inferiours What is the curse of God against vndutifull children specially such as shall stubburnely and contemptuously rebell against their naturall parents of whom it is sayd Prou. 30.11 There is a generation which curseth their father and which do not blesse their mother What I say is the curse of God against such God in his ciuill course of iustice among his people of Israel commanded that such should be stoned to death So indeed we reade Deut. 21.18 c. Rehearse the place of Scripture If any man haue a sonne that is stubburne and disobedient which will not hearken vnto the voyce of his father nor to the voice of his mother and they haue chastened him and he would not not obey them Then shall his father and his mother take him and bring him out to the Elders of his Citie and to the gate of the place vvhere he dwelleth And they shall say to the Elders of the Citie This our sonne is stubburne and disobedient and he will not obey our admonition he is a riotour and a drunkard Then all the men of his City shall stone him with stones vnto death so thou shalt take away euill from among you that all Israel may heare it and feare Reade also Exod. 21.15 and verse 17. Leuit. 20.9 Math. 15.4 Deut. 27.16 Prou. 20. verse 20. c. chap. 30.17 What is the curse vpon rebellious subiects and such as shall curse their Rulers A seditious person seeketh onely euill but a cruell messenger shall be sent against him Prou. 17.11 And chap. 30.31 There is no rising
conclude what is the curse against the angrie and hatefull man yet though he should not vtter his malice by such rayling and reuiling speeches In the place of Matthew euen now alledged our Sauiour Christ saith Whosoeuer is angry with his brother vnaduisedly is culpable of iudgement And Gen. 49.5.6.7 Iaakob in the name of the Lord curseth the fierce wrath and cruell rage of his two sonnes Simeon and Leui. And 1. Iohn 3.15 the Apostle saith of the hatefull person that he is a man-slayer and that no man-slayer hath eternall life abiding in him Reade also both concerning hatred and anger Prouerb 22. verses 24.25 He that learneth the wayes of the angrie man shall receiue destruction to his soule And chapter 26. vers 26.27 Hatred may be couered by deceit but the malice thereof shall be discouered in the congregation He that diggeth a pit shall fall therein and he that rowleth a stone it shall returne to him Hitherto of the fearefull curses of God against the transgressions of this his sixt Commandement Let vs now come to the gracious blessings which he hath promised to the obedience of it And first touching those that are innocent and harmelesse What is the blessing of such as be meeke and of a long suffering and patient spirit The Blessings Blessed are the meeke saith our Sauiour Christ for they shall inherite the earth Matth. 5.5 And Psalme 37.11 They shall haue their delight in the multitude of peace That is in much peace and prosperitie It is a promise of singular comfort against all present incumbrances Reade further Psalme 37.34 c. VVhat is the blessing of those that be gentle and tractable or easie to be intreated to forgiue offences and trespasses If we forgiue men their trespasses our heauenly Father vvill also forgiue vs. But if vve will not forgiue men their trespasses no more vvill our Father forgiue vs ours Matth. 6.14.15 The same promise is repeated againe Luke 6.37 Iudge not and ye shall not be iudged condemne not and ye shall not be condemned forgiue and ye shall be forgiuen What is the blessing of those that be of a peaceable and quiet spirit desirous of peace They that seeke peace and follow after it shall see many good dayes For the eyes of the Lord are ouer the righteous and his eares are open vnto their prayers 1. Pet. 3.10 11.22 And Prou. 20.22 Say not I will recompence euill but vvaite vpon the Lord and he vvill saue thee A gracious blessing and this no doubt is one of those righteous wayes which so please the Lord that he will make the enemies of such as walke in it to be at peace with them Prouerbs 16.7 Such are the blessings of those that be harmelesse the blessings of the helpefull do follow First therefore what is the blessing of the peace-maker Our Sauiour Christ pronounceth such also blessed Matth. 5.9 Blessed are the peace-makers saith he for they shall be called the children of God And Prou. 12.20 To the counsellors of peace shall be ioy What is the blessing of such as be helpefull to anie that are iniuriously oppressed or be in great distresse by seeking the lawfull reuenge or succour of the ciuill magistrate against the ouer-mightie and cruell aduersaries We may see it in the example of Queene Esther vvhom God blessed for succouring the Ievves against the malice of Haman by her petition and sute made to the king for them The storie is notable as it is recorded in the book of Esther What proofe haue you that God will blesse them that do of holy fortitude and courage yeeld succour and help to such as be in speciall distresse and danger yea and which take more priuate reuenge when so it is necessarie and the ordinarie helpe of the magistrate cannot be so speedily obtained We see a proofe of it in the example of Iael the vvife of Heber the Kenite of vvhom it is vvritten that she vvas blessed aboue other vvomen because she being but a vvoman yet tooke courage to kill Sisera a mightie Captaine and chiefe enemie of the people of God Iudges chap. 5.24 Yea and Psalme 137 vers 8.9 O daughter of Babell saith the holy Psalmist worthie to be destroyed blessed shall he be that rewardeth thee as thou hast serued vs. Blessed shall he be that taketh and dasheth thy children against the stones This blessing came vpon king Cyrus and his souldiers which were employed in the seruice of his warres to the subduing of Babylon And thus also came the blessing of God in the like case vpon Iehu for executing the iudgement of God vpon Ahab and his house and vpon the false prophets of Baal yea thus all the extraordinarie Iudges which saued Israell and tooke vengeance vpon their cruell oppressours they were blessed of God in all their holy and couragious enterprises to that end as is plentifully testified in the Booke of the Iudges Now what is the blessing of those that be good and mercifull to such as be poore and stand in neede though they be not in so present daunger by reason of anie aduersaries which do furiously pursue and assault them In the 13. chap. of the Prouerbs verse 22. A good man saith king Salomon shall giue inheritance to his childrens children And Matth. 5.7 Blessed are the mercifull saith our Sauiour Christ for they shall obtaine mercie Read also Mat. 25.34 c. Come ye blessed of my father c. For I was hungrie and ye gaue me meate Thus in the Epistle of Iames chap. 2.13 mercie is said to reioyce against iudgement He that is mercifull rewardeth his owne soule Prouerb 11.17 and chapt 17.19 He that is mercifull to the poore lendeth to the Lord and the Lord wil recompence that which he hath giuen It causeth great comfort to the conscience in the assurance of Gods loue Reade 1. Iohn 3.17.18.19.20.21.22.23 Reade also Luke 14.12.13.14 When thou makest a dinner c. bid the poore c. saith our Sauiour Christ and thou shalt be blessed because they cannot recompence thee for thou shalt be recompenced at the resurrection of the iust It followeth that we consider of the blessing of God vpon friendly dealing yea euen toward those that be not poore or in present misery one Christian friend to another for their mutuall reioycing and comfort in the wayes of God What proofe haue you of this Ionathan had the blessing of God vpon his faithfull and godly friendship toward Dauid before he vvas King in that God moued Dauid after that he vvas King vvhen Ionathan vvas now dead to recompence his friendship by friendly mercifull dealing tovvard his posteritie 2. Sam. chapt 9.1.2.3 c. Reade also 1. Sam. 15.6 You do well in restrayning the blessing to holy and godly friendship for as touching meere ciuill or worldly friendship in carnall respects when men delight in companying together for good cheare and for pastime sake at the tables or cardes or in the bowling-alley c. such
disease or other and namely with that which is called the French pockes which vsually waiteth vpon it Yea it meeteth vvith a generall wasting both of the vvhole bodily and worldly substance and vvith an vntimely and wretched death Finally no adulterer shall inherite the kingdome of God but they shall haue their portion together in that lake which burneth vvith fire and brimstone for euer in hell That temporall death is the punishment of adulterie by the ciuill ordinance of God reade Leuit. 20.10 and Deut. 22.22 And for the practise of other nations reade Genes 26.10.11 and chap. 39. and Ezek. chap. 16.36 c. and chapter 23.10 and Ierem. 29.22.23 Concerning other punishments and curses from the hand of God we reade oftentimes in the Prouerbs and in many other places of the holy Scriptures Finally touching euerlasting destruction both of bodie and soule 1. Cor. 1.6.9 Reuel 21.8 and chap. 22.15 Hebr. 13.4 The same eternall destruction belongeth also to the incestuous person and to those that commit the sinnes against nature as in the same place of the Apostle to the Corinthians The lawes also of our own nation agreable to the Law of God do punish buggerie and rauishment by death And further also by our law the carnall knowledge of any woman-child vnder ten yeares of age is fellonie and so death to him that defloureth her though the child should giue consent And likewise also God hath commaunded all those abhominable sinnes to be punished with temporall death in the ciuill course of iustice among his people as appeareth in the 20. chapter of Leuiticus and in diuerse other places Genes chapter 28. reade how God by his owne hand punished Onans sinne The like indignation he beareth against all selfe defilements Moreouer God commaundeth the fornication of the maid found with child by another after mariage as also the fornication of the espoused person to be punished by death Deuteronomy 22.20 c. These things thus considered let vs now go forward What is the curse of God against the transgression of the law of mariage by taking more wiues the none which is also a sinne against this Commandement as hath bene shewed It is no doubt in it selfe without the mercie of God a damnable sinne seeing it is a kind of adulterie and God hath from the beginning alwayes punished it with much disquietnesse and vexations in the families vvhere it hath bene entertained Reade Genesis 4.23.24 Yea we may see it in the family of Abraham and of Iaakob Genesis chapter 16. and chapter 29. and chapter 30. And also 1. Samuel 1. Contrariwise Isaak liued a more sweete and comfortable life with his onely wife Rebecca for that he kept both himselfe and his loue entire vnto her Genes 24.67 Now which is the curse against fornication committed betwixt single persons Albeit the Lord doth not iudge it with so heauie a temporall punishment as he doth adulterie yet he shutteth the very fornicator aswell as the adulterer yea the vvanton bodie also and filthie talker out of his heauenly kingdome 1. Corinth 6.9 and Ephes 5.4 c. So indeede we reade it plainely expressed in those places And concerning temporall punishment reade Exodus 22.16.17 and Deuteronomy 22.28.29 Leuiticus chapter 19.20.21.22 it is such as when it was in practise did sufficiently fray all well disposed persons from this sinne beside the feare of the eternall punishment of hell What is the curse against intemperance in eating and drinking King Salomon doth notably lay it forth in the 23. chapter of his Prouerbs verse 21. The drunkard and the glutton shall be poore and the sleeper shall be clothed vvith ragges And then verses 29.30 To vvhom is vvo saith he to vvhom is sorrovv to vvhom is strife to vvhom is murmuring to vvhom are vvounds vvithout cause to vvhome is the rednesse of the eyes Euen to them that tarrie long at the vvine and so forth to the end of the chapter And our Sauiour Christ Luke 21.34 Take heede to your selues least at any time your hearts be oppressed vvith surfetting and drunkennesse and cares of this life and least that day that is the day of the last iudgement come on you at vnawares Reade also Isa 5.11.12.13.14 The curses of this sinne are banishment and famine in this life and euerlasting destruction in hell Reade also verse 22. And likewise Amos 6. Chapter 1. c. What is the curse against the curious pride wanton nicenesse of women in apparell with immodest curling and laying out of the haire c In the 3. chapter of the Prophecie of Isaiah verse 17. c. The Lord saith he vvill make the heads of such bald and that he vvill discouer their secret parts he vvill take avvay all their ornaments wherein they delight and pride themselues And in steade of svveete sauour saith the Lord by his holy Prophet there shall be stinke and in steade of a girdle a rent and in steade of dressing of the haire baldnesse and in steade of a stomacher a girding of sackecloth and burning in steade of beautie Finally the svvord famine miserie and all outvvard calamitie This is the curse of vaine and proud women What is the curse against the vanitie and pride of men in the same abuse In the Prophesie of Zephaniah chap. 1.18 In the day of the Lords sacrifice as saith the Prophet he vvill visite the princes and the kings children and all such as are clothed vvith strange apparell That is to say such as are full of the maners and fashions of other nations Isa 2.6 What is the curse of adulterous thoughts and motions if they be in the least measure consented vnto The curse and punishment of them is hell fire Mat. 5.29.30 And besides all they that striue not against thoughts and motions vnto vncleanenesse do at one time or other fall into the actions of vncleanenesse themselues and so all the former curses alreadie rehearsed take hold of them We haue seene it before in the example of king Dauid and therefore it is that he prayeth so earnestly Create in me a cleane heart ô God c. Psalm 51. Daily experience confirmeth the truth of it Wherefore it most vrgently standeth vs vpon to hearken to the admonition of our Sauiour Christ If thy right eye cause thee to offend plucke it out and cast it from thee for it is better for thee that one of thy members perish then that thy whole body should be cast into hell Finally what is the curse of those that are so farre from care to further chastitie and temperance in others and to stay the course of their vncleanely conuersation that they willingly suffer themselues to be drawne into fellowship with them In the 50. Psalme verse 18. and 22. The Lord threateneth destruction yea so as none shall be able to rescue and deliuer These then are the curses and plagues which in the righteous iudgement of God belong to the transgressions of this holy pure commandement of
this life and the things that belong to the comfort thereof Of this kind of more open and professed theft there was a most grieuous practise of man-stealing among the Israelites selling them to the heathen What is the punishment which God in his ciuill iustice appointeth vnto it That thiefe shall dye saith the Lord so shalt thou put euill away from among you Deut. chap. 24. verse 7. This is a very great sinne to betray any mans libertie specially the libertie and freedome which any of Gods people haue with their brethren in the worship of God c. as Dauid complaineth in the 1. of Sam. 26.19 And therefore the punishment of this theft is increased by a more grieuous temporall punishment The greatnesse of this sinne may euidently appeare by the contrarie patronage which the Lord graunteth vnto him that shall flie from the heathen to his people for the loue of their religion as we reade Deut. 23.15.16 Thou shalt not saith the Lord to Israel deliuer the seruant to his maister which is escaped from his maister vnto thee He shall dwell with thee euen among you in what place he shall chose in any of thy cities where it liketh him best thou shalt not vexe him c. Of this kind of sinne as hath bene shewed before is the stealing away of any mans daughter or sonne out from his gouernement though it be not to sell them to straungers but to marrie them at their disposition they hauing no right to deale in that action And seeing it is of this kind of sinne it cannot be doubted but the like curse and punishment from the wrath of God belongeth vnto it And though any be spared in this life yet without repentance no thiefe shall escape the spirituall sentence and iudgement of God as 1. Cor. 6.10 No thieues shall inherite the kingdome of God What is the curse against the publike magistrate whosoeuer amongst them either inferiour or superiour do execute iniustice vnder pretence of iustice he sitting in the seate of iustice and specially when he doth it against the fatherlesse and widow In the 23. chapter of the Prouer. vers 10.11 thus we reade Remoue thou not the auncient bounds neither enter thou into the fields of the fatherlesse For he that redeemeth them is mightie he will defend their cause against thee And Deut. 27.17 Cursed be he saith the Lord which remoueth his neighbours mark and all the people shall say Amen Likewise verse 19. Cursed be he that hindreth the right of the straunger the fatherlesse and the widow and all the people shall say Amen Here againe call to mind the iudgement of God against king Ahab and Queene Iezabell for their cruell iniustice against Naboth Reade also Prou. chap. 22. vers 22.23 and Ierem. 22.13 c. 24.25.26 Amos 4.1 c. Micah 3.9.10.11.12 Zephan 3.1.2.3 What is the curse against such Land-lords as ioyne house to house and lay field to field that they themselues may dwell alone The Lord pronounceth a fearefull wo against all such Isa chapter 5. verses 8.9.10 Wo vnto them saith the Lord by his holy Prophet that ioyne house to house and lay field to field till there be no place that you may be placed by your selues in the midst of the earth In my hearing that is in the Prophets hearing saith the Lord of hostes Surely many houses shall be desolate euen great and faire without inhabitant For ten acres of the vineyardes shall yeeld but one Bath and the seede of an Homer shall yeeld but an Ephah What is the curse against the priuate person which practiseth theeuish deceite in some honest calling and vnder the profession of Gods true worship and religion The gathering of treasure by a deceitfull tongue saith king Salomon is vanitie tossed too and fro of them that seeke death Prouerbes chapter 21.6 Reade also Prouerbs 13.11 The riches of vanitie shall diminish And chap. 22.16 He that oppresseth the poore to increase himselfe and giueth to the rich shall surely come to pouertie Reade also chap. 20.17 Amos chapter 8.4.5 c. and Micah 6.10.11.12 c. the curse threatened against those that vse false weights and sell corrupt wares for good And no maruell for the false ballances are abomination to the Lord Prou. 11.1 Reade also Zacharie chapter 5.2.3.4 where note the grieuousnesse and greatnesse of the curse from the description of the greatnesse of the booke which was represented to the Prophet And note also that when vniust dealing is countenanced by lying and swearing that the theft is made the more hainous thereby And yet alas this practise is vsuall almost in euerie occupiers shop c. And therefore iustly may we feare that the grieuous curse of God is euen alreadie entring in at the doores c. A speciall iudgement of God as I haue heard it verie credibly reported fell vpon an Ostler in the citie of Norwich who fell in dispaire of Gods mercie because he had defrauded the poore trauelling horses in their allowance of hay and prouender Yea in the terrour of his conscience he thought his sin the more vnpardonable because he had iniured the pore beasts which could not complaine of the sinfull wrong done vnto them c. What is the curse against him that keepeth backe the hyred seruants wages The Lord will come neare to iudgement and be a swift witnesse against such Mal. 3.5 And Iames 5.1 many miseries shall come vpon them Reade also Deut. chap. 24.14.15 What is the curse against the seruant that practiseth deceit for his maisters aduantage In the day of the Lords sacrifice I will visit saith the Lord all those that daunce vpon the threshold so proudly vvhich fill their Maisters houses by crueltie and deceit Zephan chap. 1.9 What is the curse against him that is any way partener with a theefe though he be not the principall agent He that is partner with a theefe saith king Salomon hateth his owne soule Prou. chap. 29. verse 24. Reade also Psal 50. vers 18.19.22 Hitherto of the curse against all vniust increasing of men their owne selues with the impouerishing of others Now further as touching those that commit iniustice by their not vsing of their owne goods which they enioy as they ought to do First and formost what is the curse against the couetous and niggardly person He that maketh hast to be rich shall not be innocent Prou. 28.20 and verse 22. A man with a wicked eye hasteth to riches and knoweth not that pouertie shall come vpon him And againe chap. 21.5 But more then this No couetous person shall inherite the kingdome of God 1. Cor. 6.10 Reade also Prou. 1.19 Sed consule Tremel And Isaiah 57.17 Ezek. 22.12.13 Reade also a more generall curse Isa 24.1.2.3 This is the curse of the couetous person but you haue not yet shewed the curse of the niggard What is that He that spareth more then is right surely commeth to pouertie Prou. 11.24 See more of this in the curse
of God against vnmerciful men in the sixt Commaundement Now on the other side what is the curse against the prodigall and vnthriftie wasters consumers of their owne goods He that loueth pastime shall be a poore man and he that loueth wine and oyle shall not be rich Prou. 21.17 This curse may be considered also from the parable of the prodigall sonne in the literall sence of it Luke chapter 15.11.12.13.14.15.16 What is the curse against rash suretiship which is a kind of prodigalitie He shall be sore vexed that is suretie for a stranger Prou. 11. chapter 15. What is the curse against the slouthfull idle person which for want of diligence consumeth his goods and do without iust cause liue vpon the labours of others and deuour that portion which of right belongeth onely to those that be impotent and notwithstanding all the diligence they can vse haue need to be releeued The idle shall be vnder tribute Prou. chap. 12.11 and chap. 18.19 He that is slouthfull in his worke is the brother of him that is a great waster Reade also chap. 20.4 and vers 13. and chap. 6.11 and chap. 24.32.33.34 His pouertie commeth as one that trauelleth by the way and his necessitie like an armed man Reade also Eccles 10.18 By slouthfulnesse the roofe of the house goeth to decay and by the idlenesse of the hands the house dropped through No maruell therefore though the idle person be said to be destitute of vnderstanding Prou. chapter 12.11 And againe chap. 28.19 He that followeth the idle shall be filled with pouertie What is the curse of him that trusteth in his riches while he enioyeth them He that trusteth in his riches shall fall Prou. 11.28 What is the curse against him that sorroweth inordinately when he looseth them A sorrowfull mind dryeth the bones Prou. chap. 22.17 And 2. Cor. 7.10 Worldly sorrow causeth death Finally what is the curse against that high iniustice which is called sacriledge and is committed more directly against God himselfe God curseth this sinne with the outward decay of all worldly blessings and to the destruction of the soules of all such as deale fraudulently and iniuriously with him It is true for so we reade Hagg. 1.4.5 c. 11. and chapter 2.16.17.18 And furthermore Prou. 20.25 and Mal. 3.9 ye are cursed with a curse for ye haue spoiled me this whole nation These are the curses of Gods most holy and righteous Law against the transgressions of this Commaundement Of the which though manie threatnings contained in the Scriptures of God be not rehearsed yet by these we may easily conceiue what the rest are Let vs therefore in the next place come to the blessings promised to the obedience of it and so shall we yet more clearely see into the greatnesse The Blessings both of the goodnesse of God and also of our owne sinne and disobedience reuealed and discouered by it And finally the vse of the whole doctrine hereof will more liuely vtter it selfe to our guilt it consciences as touching the necessitie both of faith and repentance in the sight of God First therefore what is the generall blessing of God vpon iust dealing according to the truth of a mans profession First seeke the kingdome of God and his righteousnesse saith our Sauiour Christ and all things of this life shall be cast as an ouerplus vnto you Matth. 6.33 And Prou. 10.2 Righteousnesse deliuereth from death Yea chap. 21. verse 21. He that followeth after righteousnesse and mercie shall find life righteousnesse and glorie Reade also Prou. 12.28 Life is in the way of righteousnes and in that path-way there is no death And chapter 28.20 A faithfull man shall abound in blessings Reade Psalme 15. Psalme 106.3 Blessed are they that keepe iudgement and do righteousnesse at all times And Psalme 112. and Ezek. 18. the reason of all is rendred Prou. 21.3 To do iustice and iudgement is more acceptable to the Lord then sacrifice According also to that Act. 10.34.35 Of a truth saith the Apostle Peter I perceiue that God is no accepter of persons but in euerie nation he that feareth him and worketh righteousnesse is accepted with him Such is the blessing in a more generall consideration Now more particularly What is Gods blessing vpon the publike magistrate that refuseth bribes and dealeth iustly in iudgement The throne is established by iustice Prouerbes 16.12 and againe chapter 25.5 Moreouer chapter 15.27 He that hateth gifts shall liue And chapter 28.16 The Prince that hateth couetousnesse shall prolong his dayes Reade also Deut. 16. verses 18.19.20 See more of this point in the blessing of the fift Commaundement Reade 2. Chron. 19.6 Now what is the blessing of the priuate person whosoeuer he be that dealeth iustly Thou shalt haue a iust and right weight saith the Lord a perfect and a iust measure shalt thou haue that thy dayes may be lengthened in the land which the Lord thy God giueth thee Deuteronomy 25.15 The reason and ground of this blessing is rendred Prou. 11.1 For a perfect weight pleaseth the Lord. And chapter 10.11 A true weight and ballance are of the Lord all the weights of the bagge are his worke VVhat is the blessing of him that being iust vseth diligence in his calling The hand of the diligent maketh rich Prouerbs 10.4 and chapter 12.24 The hand of the diligent shall beare rule Reade also chapter 20.13 and chapter 22.29 and chapter 28.19 VVhat is the blessing of the righteous man who also practiseth liberalitie The liberall person shall haue plentie and he that vvatereth shall also haue raine Prou. 11.25 And 2. Cor. 9.6 He that soweth liberally shall also reape liberally Read more in this text as it followeth there in manie verses And Gal. 6.8 the Apostle speaking of the same matter assureth vs that he which soweth to the Spirit shall of the Spirit reape life euerlasting Reade also Prou. 28.27 He that giueth to the poore shall not lacke And Luke 6.38 Giue saith our Sauiour Christ and it shall be giuen vnto you a good measure pressed downe shaken together and running ouer shall men giue into your bosome for with what measure ye meat with the same shall men meat to you againe Thus we may see briefly how God is minded to blesse the obedience of this Cōmandement as touching those that deale iustly with men Now last of all what is his blessing vpon those that deale iustly with himselfe more directly concerning the maintenance of his true religion and the holy ministerie of the Gospell contrarie to the practise of those that do in this behalfe sacrilegiously rob and spoile the Church The Lord promiseth great plentie and abundance of all his blessings to such specially if there be a generall and publike consent care herein as it is plentifully declared Prou. ch 3.9.10 and Hagg. chap. 2.19.20 and Mal. chap. 3.10.11.12 Eueryone of vs is a damnable transgressor These places of holy Scripture do plentifully declare it