in the very spirit of the mind which the Lord only and our owne consciences is priuie vnto The second Commandement followeth to be considered of vs which concerneth the right manner of the externall and bodily profession and practise of this inward worship of the soule and spirit from the former ground of the true knowledge and acknowledgement of the onely true God and as a fruite of his true faith feare and loue Rehearse therefore the second Commandement of Almighty God Thou shalt not make to thy selfe any grauen Image The Hebrew word is serue Thabhandem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the likenesse of any thing that is in heauen aboue nor in the earth beneath nor in the vvater vnder the earth Thou shalt not bovv downe to them nor vvorship them for I am the Lord thy God a iealous God c. Is there nothing contayned in all these words but the Commandement it selfe There is beside the Commandement a reason annexed to it Ye say well the Commandement is this Thou shalt not make to thy selfe any grauen Image c. The reason followeth for I the Lord thy God am a iealous God c. And let vs obserue it well for this Commandement in stead of all the rest is set downe in the full strength and beautie and as it were in cōplet armour being furnished both with the threatning of the curse against the transgressors and also with the promise of blessing and holding forth the garland of glory to all that shall obey it Why is that God would in this one let vs see expressely how euery Commandement is to be vnderstood as carying the curse and blessing death and life as it were in the bosome of it But more specially because the imbracing of idolatry whereby the hart is drawne away frō the true spirituall worship of God is as it were the dissoluing of that mariage-couenant which God hath vouchsafed to enter with his people and their posterity euen as on the other side faithfull continuance in the duties of his true outward worship is vnto all true spirituall worshippers of him as the perpetuall sealing and confirmation of the same for euer Of these things we shall vnderstand more hereafter only as touching the nature of the Law contayning both the curse and death against the transgressors and also the blessing and life to those that shall obey it reade Deut. 30.15.16.17.18.19.20 and chapter 11.26.27.28 Now first of all what doth the Lord forbid in this second Commandement First of all in this second Commandement the Lord forbiddeth not only the making dedicating or consecrating and setting vp of any kind of Image and liknesse of any creature thereby to represent to our selues either his diuine Maiesty or anie strange God but also he forbiddeth that we should once fancy or contayne in our minds any bodily likenesse or shape of the diuine nature Secondly he forbiddeth vs to bovv downe the body or to yeeld any other externall seruice and vvorship to the honour either of the Image so fancied made dedicated and set vp or of God himselfe or any strange God in or by the Image either in priuate closet oratory or Chappell or in any publike high vvay market place Church or Temple Thirdly he forbiddeth all wil-worship that is to say euery forme and practise of diuine worship and seruice either in the whole or in any part and all the superstitious rights and ceremonies thereof though it be without idols and images besides that outward forme only with those holy rights and ceremonies which he himselfe hath for the time being commanded to be vsed and practised according to the prescript rule of his word either heretofore vnder the Law among the Iewes or now euer since vnder the Gospell among all Christian nations to the ende of the vvorld Fourthly the Lord forbiddeth vs to rest in any or all the outward duties of that worship vvhich he himselfe hath commanded as though he vvere pleased with the vvorke vvrought as they say vnlesse they be done in faith and repentance Fiftly he forbiddeth all true worshippers of him to enterprise any neare societie and familiarity vvith idolaters either by mariage or by bodily presence at their idoll seruice or any of their idolatrous and festiuall assemblies Finally he forbiddeth all desire and lingering affection of hart towards idolatry or any other false erronious hereticall practise of religious vvorship For the first of these points reade Isaiah 40.15.16.17.18 and verses 22. c. and Acts 17.29 For the second the expresse words of the Commandement are cleare The true worshippers of God bow not the knee to Baal 1. Kings 19.18 Of more secret and priuate or houshold idolatrie reade Iudges chap. 17. and Gen. 31.19.30.32.34 and chapter 35.1.2.3.4 Deut. 27.15 And note that the word of seruing the Image or idol is more generall then that other of bowing downe For it comprehendeth all idolatrous superstitious rights and ceremonies all outward actions gestures significations of zeale reuerence or allowance of this kind of worship Such are the dedicating of places for such kind of worship the erecting of altars burning of incense lifting vp of the eyes to the Image holding vp of the hands vncouering the head before them kissing of them speaking honorably of them swearing by them keeping holy dayes and feastes vnto them consecrating of Priests for them c. Reade against these and the like Leuit. 18.1.2.3.4 and chap. 19.27.28 and chap. 26.1 Deut. 12.29.30.31 and chap. 14.1.2 and chap. 16.21.22 Iosh 23.7 and 1. Kings chapter 12.31.32.33 and chap. 18.28 and chap. 19.18 and 2. Kings 16.10.11 c. and 2. Chron. 28.22.23 Exod. 23.13 and chap. 32.5 Psalme 16.4 Hosh 2.16.17 Psalme 106.39 Read also Isaiah chap. 19.19 Isaiah 44.17 and chap. 57.5 c. Ier. 7.9 and chap. 11. verses 12.13 and chap. 12.16 Ezek. chapter 18.6.12.15 Amos. 8.14 Zeph. 1.5 Reade also Iudges 8.27 Touching the third point reade Collossians 2. verses 18.19.20.21.22.23 Reade also Micah 6. vers 6.7 and Isai 29.13 Math. 15.9 and Marke chap. 7.5 c. Not onely the Popish Portesse and Masse booke and the Idolatrous worship thereof but also the Turkish worship according to their Alcoran and the Iewish worship euer since their obstinate deniall of Christ though it be without Images yea and whatsoeuer is in any diuine seruice booke as we call them contrary or not soundly agreeing to the prescript rule of Gods word all is condemned in this second Commandement As touching the Iewes there was indeed a forme of worship prescribed by God which was allowed of him standing in many godly rights and ceremonies as the bookes of Moses do plentifully declare But now vnto Christians all those rights and ceremonies which were peculiarly commaunded to the Iewes vntill the comming of Christ they are ceassed Only that which was morall to the Iewes is remayning to the vse of Christians with such change of Sacraments as God himselfe hath expressely commanded Of which things
we are to enquire anon Concerning the fourth point reade Psalme 50.7 c. and Psalme 4.4.5 and Isaiah 1.10.11 c. and againe Chapter 29. 13.14 Math. 15.7.8.9 Reuel 3.1 c. and verse 14. c. Concerning the fift point reade Exod. 23.32.33 chap. 34.12 c. Deut. 7.3.4 chap. 12.30 chap. 13.6 c. Psa 106.28 Numb 25.1.2.3 1. Cor. 5.9.10.11 and chap. 7.15 chap. 8. and chap. 10.21 c. and 2. Epistle 6.14 c. Reue. 17.4 c. Reade also Nehem. chap. 13.26 and 1. King 11.4 c. Concerning the last point reade Deut. 12.30 Ezek. 14 3.4.5 and chap. 20.16.32 c. 37. Now let vs go forward Why doth the Lord in the forbidding of idolatrie and false worship recken vp so full and perfect a distribution of the images likenesses of all kind of creatures saying Thou shalt not make to thy selfe any grauen image nor the liknesse of things which are in heauen aboue or on the earth beneath or in the waters vnder the earth First because all idolatrous nations and namely the Egyptians from whom the Lord had so lately deliuered the Israelites and the Cananites with the rest of the seauen nations where he minded to giue them their dwelling place and to roote those people out had euery such way corrupted and defiled yea vtterly peruerted the worship of God Secondly because the Lord knoweth the nature of all men to be exceedingly inclinable and ready to all kind of superstition and idolatry in stead of yeelding true worship to the only true God Reade Isa 19.1 and Acts 17.22.23 c. 29. Rom. 1.21.22.23 reade also Deut. 6.14 And that all men are exceedingly proue to idolatry Israel it selfe who was most wisely taught and instructed and most earnestly warned against it may be one example in stead of all seeing they did notwithstanding by and by after their deliuerance out of Egypt yea and afterward from time to time fall most grosly into it Reade Exod. 32.1 c. 8.9 and Ps 106.19.20.21 and ver 28.29 Reade also Iudg. 2.11.12.13 chap. 3.5.6.7.12 and chap. 4.1 Reade 1. King 12.28 c. and Ier. chap. 2.5.6 c. and chap. 3.1 c. and verses 6.7.8.9 c. Israel would not take example from the iudgements of God vpon other nations and namely vpon those that were cast out before them Neither would the people of Iudah take warning by the wrath of God which fell vpon Israel Reade Ier. 11. ver 12.13 reade Ezek. chap. 16. chap. 23. Isa 2.8 chapter 57. Hence it is that the Lord hath in other places of the Law by expresse mention forbidden the religious making of all images in any kind of creature either of wood carued Isa 44. or of siluer gold molten and cast in a mold as Exod. 20.23 or of any other mettall Leuit. 19.4 or of stone whether artificially fashioned or otherwise Ier. 2.27 Isa 57.6 And not only the caruing grauing and melting of images for diuine worship but also all painting of them either in glasse or on walles the expressing of them by needle worke or any other way Thus therefore we may see plainly the idolatries of the heathen all all sorts of them with euery superstitious appurtenance thereof to be vniuersally condemned by the Lord in this second Commandement But doth the same condemnation belong to all the Popish and superstitious idolatries of those which do in words professe themselues to be the onely true Christian and Catholike worshippers of the true God albeit they boast that they know and worship God in Christ and not any strange God neither are so foolish as they say to thinke that the image is God or to worship the crosse but in respect of Christ who was crucified vpon it nor the bread in their Sacrament of the Altar but because as they say and would seeme to beleeue that it is then transubstantiate into the very body of Christ And albeit they do not yeeld their inferiour religious worship to false Saints but to true Saints and their reliques monuments or rather to the Saints themselues and most of all to God in and for them c. and albeit they haue their many cunning and subtile excuses and distinctions whereby they would maintaine and vphold their wicked practise c. Are they I say neuerthelesse for all that they can say condemned by this Law of God There is no doubt to be made but they are all at once and as it were by one breath of the most holy Spirit of God vtterly cōdemned yea so much the rather these then they because as these acknowledge they haue the knowledge of the true God frō the light of his word which the other had not For hereby their sinne is made the greater and they are left the more without excuse before the Lord. And as touching all the reasōs wherby the idols of the heathē their idoll worship is condēned in the holy Scriptures they are as mighty pressing to weigh downe ouerthrow all the images and image-worship of our Popish Catholikes It is very true For God retaineth the same nature and the same diuine properties still the which can no more be purtrayed out now then they might then He is a Spirit as infinite and incomprehensible as euer he was And as touching Popish images they are as vnable to do good or euill as the heathenish were And they are as lying teachers and the doctrine thereof as lying as the doctrine of the idoll hath at any time bene Howsoeuer they are called Laymens bookes yet surely they teach nothing but ignorance the mother of blind deuotion And for no other cause do the Popish teachers commend them to those from whom they haue of purpose taken away the holy Scriptures but that they might nourish in them an vtter neglect of reading the Scriptures in their knowne language least they should come to any true knowledge by thē Wherefore iustly are Christians forwarned not only to withdraw themselues frō all idols idolatries of the heathen in their more blind maner and according to their grosser ignorances but also from following of the example of the Israelites which were more worthy to be condemned because of their knowledge Reade 1. Cor. 10.7 Yea the Spirit of God giueth a more generall warning as 1. Iohn 5.21 Babes keepe your selues from idols Amen They be the last words of his Epistle he hauing in the beginning warned them against Antichristian doctrine such as our Papists thrust vpon the Churches of Christ All which their false doctrine and false worship and that Antichristian power whereby it is exacted is cōdemned vnder the title of the name image and marke of the Beast of Rome which all true Christians are to auoide Reue. chap. 13.11 Yea this kind of idolatrie is so much the rather to be taken heed against the more seuerely also to condemned by how much it is more daungerous to bewitch and
notwithstanding this couenant thus respecting Christ was first entred with the Israelites yet it is now extended to vs God professing himselfe to be not onely the God of the Iewes but also of the Gentiles Rom. 3.29.30.31 according to the former prophesies of the calling of the gentils Read Psalme 87. and Hos chap. 1.10 and 2.23 and Ioel 2.32 Amos 19.11.12 Mal. 1.11 Neither was Israel so the onely people of God at anie time but that alwaies it pleased him to aceept of the Gentils such as would ioyne them selues to his people in the true worship of him And although we for our parts haue not bene deliuered out of the bondage of Egypt yet the Lord hath deliuered vs with a more gracious deliuerance out of the bondage of sin and the Diuell and from the tyrannie of death and from the torment of hell whereof also that deliuerance of theirs was a figure and pledge vnto them Let vs now come to the first Commandement VVhat doth the Lord forbid in it Sins forbiddē See more after To haue anie strange God What is this to haue anie strange God To haue a strange God is either to acknovvledge vvith the heart or to fancie and conceiue in the mind any other to be God either beside as altogether excluding the onely true God or ioyntly yea or if it be in any inferiour degree together vvith him vvho hath made himselfe so euidently knovvne by his vvord and vvorkes as that vvhich he hath manifested of himselfe cannot possibly agree to anie other But then especially is a strange God taken and acknovvledged for God vvhen anie spirituall and diuine worship is yeelded therunto that is to say vvhen any faith and trust any feare loue prayer prayse thankes or any other like dutie is yeelded vpon the same false conceit and acknovvledgement This indeed is principally that which the Lord forbiddeth in this Commandement according to that which we reade in the 8. and 9. verses of the 81. Psalme As touching the rest of the transgressions of it which are verie manie we shall haue a fit occasion to note them and that also by a more plaine and easie direction after we haue seene what be the good duties or spirituall graces commaunded in the same In the meane season let vs well obserue concerning the present answere that the Lord doth not onely forbid his people the vtter excluding of him that they might altogether imbrace false Gods but also the ioyning of anie with him whether as copartner or though it be but in an inferiour degree of minoritie as it were for so doth the Lord interpret his owne meaning in the 23. verse of this 20. chapter of Exodus and Deuteronomy 32. verse 39. Reade also 1. Kings 18.21 and 2. Kings 17.33 and Iohn 4.22 Reade also Iudges chapter 2.11 c. to the end and chapter 3.7 and Psalme 81.11 and Psalme 106.37 All the Gods of the heathen are meere vanitie Leuiticus chapter 19 4. Deuteronomie 32.21 and 1. Samuel 12.21 and 1. Kinges 16.13.26 and 1. Corinthians 8.4.5.6 whence the house of the strange God is called Bethanuen the house of vanitie Hosh 4.15 Duties commanded Yea 2. Kings 17.12 strange Gods are in singular contempt abhomination called dirtie or dungish Gods and therefore in no wise to be ioyned with the true God of all Maiestie and glorie Reade also Iud. chapter 6. verse 8.9.10 and 1. Kings 17.35.36 and Psalme 115. and Exodus 23.13 and Psalme 16. No trust no loue no prayer no prayse c. belongeth to them The Lord will not giue his glorie to anie other Isai 44.6.7.8 No god beside the Lord chapter 45. foure times repeated in that one chapter and chapter 48.11 Surely I wil not giue my glorie to another saith the Lord. Wherfore right worthie is that excellent profession of the Prophet to be imitated of all the seruants of God Psalme 73.25 where he saith vnto God Whome haue I in heauen but thee and I haue desired none in the earth with thee Finally let vs diligently note that the Lord forbiddeth these sinnes and all of this kind as being before his face he giuing therin to vnderstand that none of these sinnes can be committed but they are knowne to him and that he taketh them as done to his exceeding great dishonour c. Reade Psalme 44. vers 20.21 Now on the other side let vs see what good spiritual duties the Lord requireth and commandeth in this first commandement What haue ye learned to be the wil of God herein That we do both rightly knovv and discerne euen in the spirite of our mind and also that vve do ioyfully acknovvledge with our whole soule that God to be our onely Lord eternall and almightie most vvise most holy most righteous most gracious mercifull most faithfull and true euen the Father the Son and the holy Ghost the Creatour gouernour and preseruer of all things the Supreme and Soueraigne iudge of all the vvorld one God to be blessed for euer vvho hath manifestly reuealed himself first to his people Israel in speciall manner aboue anie other people and novv more clearely to all beleeuing Gentils through the vvhole vvorld both by his diuine vvord and also by his most gracious and vvonderfull vvorkes and that vve do acknovvledge the same his workes and all other from the greatest to the least of them to be done and ordered in all perfection of vvisedome goodnesse righteousnesse faithfulnesse and truth in most excellent manner aboue all that vve can conceiue God requireth also in this first commandement that as a necessarie fruite of this true knovvledge and heartie acknovvledgement of him and of the most perfect vvisedome and excellencie of all his vvorkes vve do vvisely entirely zealously and constantly yeeld him alone as most vvorthie all true diuine and spirituall seruice and vvorship and no part therof to anie other as hath bene ansvvered before This verily is the end wherefore the Lord hath manifested and reuealed himselfe namely that he might be knowne and acknowledged of his people Reade Deut. 4.32 c. to the 40. verse and Isaiah 43.10.11.12 This also was necessarie For else how should he be rightly worshipped and serued here in this world According to thy name so is thy prayse vnto the worlds end that is ouer all the earth thy right hand is full of righteousnesse Ps 48.10 And that this our God is most worthie of all diuine worship and seruice his verie nature which is most excellent sheweth it Reade also 1. Chronicles 29.10 c. And Nehem. 9.5 Psal 89.6.7.8 c. and Micah 7.18 c. and Deut. 32.31 Their God is not as our God euen our enemies being iudges Worthie therefore in this place is the admonition of the Prophet Ieremie which he giueth in the name of the Lord chap. 9.23.24 Let not the wise man glorie in his wisedome c. but in this that he vnderstandeth and knoweth the Lord c. To conclude the proofe of this
deceiue poore ignorant soules and hath more shew of carnall reason whereby subtile heads may more plausibly contend for the maintenance of the same according as the Apostle reasoneth against the false Apostles which made shew as if they had bene faithfull Ministers of the Gospell where notwithstanding they subtilly laboured to bring in the ceremonies of the Law and the worshipping of Angels a Philosophicall kind of preaching c. into the faith and worship of the Gospell 2. Cor. chap. 11.1 c. Col. chap. 2. and in the Epistle to the Galathians But more to this purpose reade Reue. chap. 17. Wherefore that which is truly sayd of the Popish artolatrie or worship of the bread in their Sacrament of the Altar that it is the most abominable idolatry of all other because it doth most nearly ouerthrow the truth of Religion and the purity of the worship which God in it requireth vnder the greatest pretence of Religion that may be so may it be sayd of the rest of the Popish idolatrie being compared with the idolatries of the heathen which were more grosse and further remoued from the appearance of true worship which Popish worship seemeth to haue And what though it pleased the Lord sometime to manifest himselfe and his holy Angels by outward similitudes and likenesse of things as of men c. to Abraham to Moses to Isaiah to Ezekiel to Daniel Yet seeing Israel was forbidden to make any such representations to themselues by the art of caruing casting in the mould grauing painting needle worke or any other way it followeth by like strength of good reason that howsoeuer since that time the holy Ghost by the appearance of clouen tongues and Christ being glorified after his ascension shewed himselfe to Paule and Iohn and though before that at the transfiguration of our Sauior Christ Moses Elias appeared in visiō to Peter Ieames Iohn it followeth I say by like strength of good reason that they are not to be artificially pictured resembled to any religious vse and worship among Christians no more then the other were among the Iewes Nay seeing Christ himselfe while he was vpon the earth was not worshipped with religious worship but onely then when he gaue some token of his diuine power and glory And Paul and Barnabas vehemently forbad all that diuine worship which the heathen idolaters would haue honoured them withall and Peter forbiddeth Cornelius exceeding measure in his bowing to him and the Angell forbiddeth Iohn to worship him though he appeared in great glory before him much lesse are their images though they were neuer so liuely and gorgeously pictured set forth and aduanced to be worshipped with any religious worship either higher or lower with Doulia or Latria c. The onely pictures which the Lord alloweth as seruing to teach and instruct in the right way of his worship are his owne works according to that in the 19. Psal 1. c. and Ioh. 5.17.36 and the preaching of the Gospell Rom. 10.18 by an allusion to the former Scripture in the Psal and Gal. 3.1 Yet so as the Lord will not haue the works of his owne hands worshipped but himselfe onely who created and made them according to the example of Abraham Gen. 14.22 Reade also Deut. 4.19 Acts 17.24 and Ier. 8.1.2 and Zeph. 1.5 Finally if we will please God in representing his diuine Maiestie by any image we our selues must be the image of him walking in true righteousnesse and holinesse according to his most righteous and holy lawes and commandements which is our onely true wisedome whereby we are renewed according to the image of God and shall shine as lights in the middest of a wicked generation Hitherto therefore of the euill things forbidden in the second Commandement Now on the contrary I would gladly heare of you which are the good duties commanded First the Lord commandeth that we willingly admit and imbrace his owne word works for our only rule of all our knowledge of God to direct vs how he wil be worshipped serued not only inwardly with spirituall worship wherof we haue answered before but also in the outward declaratiō exercises therof Secondly that from a wise faithfull louing zealous reuerend and dutifull heart we do both priuately and publikely professe practise asmuch as lieth in vs euery one in his calling place both Christiā Prince Magistrate Minister of the word and euery other gouernour and maister of family Duties commanded both ioyntly as it were with one shoulder and apart by euery mans particular indeuour and constancy in labour to promote further and aduance the same the diuine seruice and worship of God according to the prescript rule of his word And that all of vs be carefull to profit our selues and helpe forward one another in knowledge faith and repentance and in all other spirituall graces by the externall actions and exercises thereof Thirdly God commandeth that we do very carefully shun auoyd and watch against all meanes and occasions whatsoeuer would endanger vs to idolatry or any false superstitious worship Fourthly that to the same end we hold our most neare friendship and familiarity and our onely religious Communion and societie with those that professe and declare themselues to be the true worshippers of God we altogether constantly frequenting the places appointed for the holy assemblies and meetings of the people of God Fiftly that euery of vs all with one consent chiefly the ciuill Magistrates and Ministers of the Gospell shew approue our selues wisely discretely zealous against all idolatry euery point of false superstitious worship to the quite abolishing and rooting of it out from among his people to the vttermost of our power Finally that as touching indifferent things as they are called that is to say such things as be not of idolatrous superstitious institution and inuention but yet haue in their kind bene superstitiously idolatrously abused be not of necessary vse for the worship of God that the Christian Magistrate in commanding or not commanding and the stronger Christian whether Minister of the word or any other in the vsing or not vsing of them be charitably wise and carefull that thereby he giue no offence or cause of stumbling to the weake and that they preiudice not the Christiā libertie wherwith Christ hath set vs free And that the weaker more tender conscienced Christians labour after that soundnesse of knowledge perswasion in such cases actions as may well be construed that they stumble at no causlesse offence whereby their comfortable and zealous proceeding in the wayes of the Lords pure worship seruice should be slacked or hindred That according to the first part of this answer the word of God and his works both of creation and gouernement in the world and also of regeneration and sanctificatiō in his Church according to the instructions of the word must be the rule of our knowledge it may
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.
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
chap. 31.53 and chap. 47.29.30.31 and chap. 50.24.25 Reade also Neh. 13.25 What is it to sweare or to take an oath It is a very solemne and religious calling of God to witnesse with an acknowledgement in the heart that he is the only wise searcher and most gracious defender of all truth and on the contrary a most seuere iudge and reuenger of all such as shall abuse his name to witnesse any false matter For the proofe of this definition consider that God is the God of truth c. And remember againe that beginning of King Salomons prayer 1 Kings 8.31.32 See the punishment of God vpon Zedekiah for his periury Ezek. 17.18.19 Euer and anon God maketh some example or other of his heauenly iudgement against false swearers according to the threatning Zach. chap. 5.4 and Mal. 3.5 How may we sweare or take an oath aright If we shall follow the Prophet Ieremias instruction in the 2. verse of his 4. chapter What is that which he or rather the Lord God himselfe by him teacheth concerning this matter The Lord saith by his holy Prophet Thou shalt sweare the Lord liueth in truth in iudgement and in righteousnesse and the nations shall be blessed and glorie in him The Equity Thus farre of the euill things forbidden and of the contrary good things commanded in this third Commandement Now what is the equity of it Because he the glory of vvhose name is so highly commended vnto vs and vvherewith vve stand so deeplie charged is not only most vvorthie of all honour and glorie considered in himselfe but also in regard of his most gracious good-will toward his people in that he is minded to giue them honour and glorie in this life and in the vvorld to come according as they shall be carefull in obedience to this his Commandement to seeke the honour and glory of his name Great is the equity of this Commandemēt so that the more iustly shall be the curse due to those that shall trample it vnder their feete yea euen to all such as shall not dutifully regard to obey it And of this curse are we now to consider according to that which followeth in the reason added to the Commaundement What is that The Lord pronounceth that he vvill not hold him guiltlesse that taketh his name in vaine What meaneth this that he will not hold him guiltlesse The Lord giueth to vnderstand that he vvill seuerely punish euery such one as shall any manner of vvay dishonour and abuse the most reuerend and glorious Maiestie of his name That this is the meaning of the Lord it may easily be gathered from the consideration of his most pure and perfect iustice it being such that he cannot lay sinne to the charge of any man but he must take vengeance of it vnlesse it be preuented by repentance and that it please God to hold himselfe satisfied and appeased through the bloud of Christ without which reconciliation the very frame of the world it selfe being defiled with mans sinne could not stand before him Reade Nahum chapter 1.2.3.4.5.6 and Hab. 1.13 Ieremie 5.7 Heb. 10.31 As it is our blessing to haue our sinnes forgiuen because the sinne being forgiuen the punishment also is remitted and chiefly the eternall punishment Psalme 32. So it is our curse and miserie to haue our sinne imputed The Curses for if we be held guiltie then doth vengeance certainly follow though not by and by And the longer it is deferred the heauier will it be whē it commeth according as in the meane while the sinne shall multiply and increase But let vs come to see some of the particular curses such as the Lord threatneth against the transgressors of this Commandement And first what is the curse against such as speake idly or vainly and vnreuerently of God or of his name or of his word or of any of his works I say vnto you sayth our Sauiour Christ that of euery idle vvord that men shall speake they shall giue account thereof at the day of iudgement And againe by thy vvordes thou shalt be condemned Math. 12.36.37 Reade Pro. 13.3 Destruction shall be to him that prostituteth his lips and chap. 18.21 Death and life are in the power of the tongue according as a man vseth it so shall he eate the fruite thereof And in many places of the Prouerbs For if this be true in the abuse of the tongue against men and in humane matters much rather then in the abuse of it more directly to the dishonor of God reade also Ephe. 5. verses 4.6 What is the curse against those that speake more wickedly and contemptuously against the Lord or any part of his word The Lord Iesus shall come to giue iudgement against all the cruel speeches which wicked sinners haue spoken against him Iude the 15. verse Reade also Mal. 1.6.7 and chap. 3.13.14.15 Math. 12.31.32 Concerning the ciuill punishment of the blasphemer reade Leuit. 24.10.11.12.13.14.15.16 And concerning vengeance from heauen vpon the host of Saneherib 2. King 19.22.23.35 What is the curse against the vsuall vaine or froward and impatient swearer Before all things sayth the Apostle Iames sweare not neither by heauen nor by earth nor by any other oath but let your yea be yea and your nay nay least you fall into condemnation Chapter 5.12 In these wordes the holy Apostle forbidding the sinne sheweth that the amendment thereof must be by the acquainting of our selues with a meeke and patient reuerend graue faithfull and constant course of speech in all things which we either affirme when they are to be affirmed or deny when they are to be denied or yeeld our consent thereunto when they are worthie consent But let vs go forward What is the curse against those that sweare by false gods and idols The Lord cannot spare such Ier. 5.7 They shall fall and neuer rise vp againe Amos 8.14 Reade also Ier. 12.16.17 Zeph. 1.3.5 What is the curse against false swearers and periured persons The curse sayth the Lord of Hosts shall enter into the house of the thiefe and into the house of him that sweareth falsly by my name and it shall remaine in the middest of his house and shall consume it with the timber thereof and stones therof Zach. cha 5. verse 4. Reade also Mal. 3.9 I will be a swift witnesse against false swearers and those that feare not me sayth the Lord of Hostes What is the curse of a loose and negligent life vnder the profession of the name and religion of God That which the Prophet Ieremie sayth against those that fight the Lords outward battels negligently or deceiptfully may be verified against all such Cursed be he that doth the worke of the Lord negligently chapter 48.10 What is the curse of those who albeit they are for the most part carefull to honour the name of God with a godly life do yet vpon some speciall temptation yeeld to some grieuous sinne whereby the name of God is euill spoken
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
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
friendship commeth into no reckening before the Lord One carnall friend hath his recompence with another Good holdeth himselfe no debter to either of them A proofe whereof we haue in the place a litle before alledged Luke 14.12 And againe chapter 6.32.33.34 If you loue them that loue you what thanke shall ye haue for euen sinners loue them that loue them c. God will no more recompence carnal friendship then vain-glorious almes c. They therefore that be truly wise will auoide such wast and lost workes they will not worke thus for naught seeing the Lord hath prepared so many blessed workes for vs to walke in Euery worke is lost labour which God doth not vndertake to blesse and reward But godly friendship no doubt is a vertue to the which the blessing of God belongeth The blessing of those that are louing and kind not onely to their godly friends but euen to their enemies also in readinesse to forgiue them and in their need to helpe them c. the blessing I say of these is yet behind What proofe haue you that God will blesse such It followeth in the same place of Luke chapter 6. verse 35. wherefore sayth our Sauiour Christ loue ye your enemies and do good and lend looking for nothing againe and your reward shall be great and ye shall be the children of the most high for he is kind to the vnkind and to the euill Be ye therefore mercifull as your father also is mercifull Reade also Prouerbs 25.21.22 If he that hateth thee be hungry giue him bread c. The Lord will recompence thee But in the place of Luke our Sauiour Christ doth most liuely set forth the excellency of this dutie in the sight of God by the blessing which he assureth vs to belong vnto it And verily the Lord will be so much the more carefull in that case to make recompence not onely because all kindnesse to such is most vnthankefully accepted at their hands but chiefly because the children of God do in this duty most of all deny themselues yea because herein they haue the greatest victory ouer themselues Hitherto both of the interpretation and also of the equity and of the curse and now last of all of the blessing belonging to this Commandemnt The vse is yet behind Haue you perfectly obeyed this holy righteous Comandement of God that is haue you bene so perfectly meeke patient peaceable c. and haue you bene so helpefull euery way to euery body yea euen to those whom you take to be your enemies Euery one of vs is a damnable transgressor that you may perswade your selfe to be out of the daunger of the curse and that you may reioyce in the hope of the blessing of this Commandement for any worthinesse thereof No but contrariwise I find my selfe to be by nature cruelly and spitefully minded for vpon euery occasion I am easily prouoked to anger and to reuiling speeches quarelling and fighting I am very apt to wish euill and to seeke reuenge either openly or priuately against all that I imagine to do me the least wrong and therefore I must needs acknowledge my selfe to be so farre from the blessing of this Commaundement that the curse is due to me yea I am already vnder it saue that I trust God vvill for Christ Iesus sake haue mercy vpon me and forgiue me my sinnes It is true both concerning your selfe and euery one of vs. The Scripture saith not in vaine The spirit which is in vs lusteth after enuie Iames 4.5 Reade also the beginning of the same Chapter And to this purpose let vs marke and we shall perceiue that when the Spirit of God mindeth to set out the corruption of our nature as he doth oftentimes in his holy Scriptures he standeth much vpon this point to describe how exceeding cruell and reuengefull we are euen resembling the Diuell by whom we are peruerted who was himselfe a murtherer from the beginning Reade Isaiah chapter 1.15 Your hands are full of bloud that is of cruelty And chapter 11.6 we are in our naturall corruption compared to the Wolfe Leopard Lyon Beare Aspe Cock-atrise And chapter 59.3 Your hands are defiled with bloud c. And the like Psalme 14.3.4 and Ro. 3.10 c. Yea we thinke it great reason that we may boldly giue euery man as good as they bring that is that we may lawfully reuenge our selues to the vttermost c. We see how little children will striue to giue the last stroke or tap And touching the strength of this sinne we haue a liuely patterne in Lamech Genesis 4.23.24 Heare my voice c. I would slay a man for my greater wound and a young man for my lesser hurt It is euident therefore that vnlesse we find redemption and iustification by our Sauiour Christ we cannot but perish for euer in these our sinnes And this we are the rather to obserue in this Commandement because our cruelties and bloudy sinnes are not otherwise washed away but by the bloud of our Sauiour Christ and by his induring of all cruell and hard dealings at the hands of men and all seuerity of punishment from the hand of God for our sakes For without bloud there is no remission of sinnes Heb. 9.22.23 c. Yea note that as the height of our sinfull corruption appeareth generally against vs all in this that both Iewes and Gentiles conspired in most cruell and despitefull maner to put our Sauiour Christ the Lord of life and glory to a most reprochfull and cursed death so on the contrary the infinite perfection of Gods mercy shineth foorth most brightly in so much as he hath appointed that to be the onely meanes of our eternall redemption and saluation which alone in his iustice might haue bene as the broade seale of our euerlasting condemnation according to that we reade Mathew 22.33.34 c. And againe Luke chap. 20. verse 9. c. Wonderfull therefore is this mercy of our God whereby the bloud of our Sauiour Christ speaketh better things for vs then the bloud of Abell did against Caine Hebrewes chapter 12. verse 24. For this bloud cleanseth vs from all sinne 1. Iohn chapter 1.7 Yet so as if we would haue forgiuenesse of murther with Dauid of hatred with Iosephes brethren of persecution with Paule c. we must repent with them in godly sorrow for the same or any other our sinnes in the same kind against this holy Commandement Yea further we must labour not onely to be harmelesse but more and more to be helpefull to the preseruation and comfort of life c. For the power of our Sauiour Christ his death to the mortifying of sinne and to the quickening of vs vnto newnesse of life goeth alwayes with the merite and worthinesse of his death to take away the guiltinesse of sinne c. Who was more tender hearted then Paule after he was conuerted c. Our Sauiour Christs perfect obedience for vs. But that your
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
Abraham as the holy storie plentifully reporteth seeing he was a true worshipper of him c. reade 2. Chron. 20.7 Isa ch 4.18 But in the reason of the commandement which are the words of the curse against Idolaters They are these For I the Lord thy God mighty and iealous do visite the iniquitie of the Fathers vpon the Children vpon the third generation and vpon the fourth on such as hate me What meaneth the Lord when he saith he will visite the iniquitie of the fathers on the children His meaning is that he will seuerely punish this grieuous sin of Idolatrie God indeede doth not visite and make inquisition for sin in vaine but finding it he taketh vengeance of it as we may obserue his proceeding against Sodome and Gomorrha and the cities adioyning Gen. 18.20.21 and chapter 19.23 Read the 1. chapter of Zephaniah where the threatning of the punishment is ioyned with the visitation and search for sinne diuerse times in that chapter And the Lord professeth himselfe specially wroth as we see in this place against this sinne of Idolatrie which he accounteth a spiritual and most filthie fornication Remember againe Ezechiel chapter 16. chap. 8.15 and Iosh 24.19.20 The Curse Yea let vs marke in reading of the holy Scriptures we shall find that the Lord is not more often nor more earnest against anie sinne then against this of Idolatrie Read Deut. 27 15. EZek. 14.34.5 ch 8. vers 8.9.10.11.12 both secret and open which is the peruerting of his whole true religion as hath bene answered in our entrance vpon the interpretation of this commandement What is the punishment and curse which God threateneth Vnquietnesse and turmoile of conscience with many bodily calamities here in this world and after this life euerlasting and most wofull destruction both of bodie and soule in the world to come if it be not preuented by true repentance Reade Psal 16.4 Isa 2.19.20.21 and chap. 8 21.22 ch 16.12 and chap. 47.11.12 c. against the Babylonians and chap. 57.10 c. 20.21 against the Israelites And Hosh 8.7.8 chap. 10.15 1. Corinthians 6.9 1. Peter 4.3.4.5 and Reuel 22.15 But why doth God call Idolaters haters of him seeing they say they do that which they do of singular loue deuotion and zeale which they beare vnto him Because Idolaters can no more loue God in truth then the adulterous woman can loue her husband howsoeuer she speaketh him faire and flattereth with her lippes This indeede doth the Lord giue all Idolaters plainely to vnderstand if they had grace to see But that we may hast forward the threatening as we see is not made against Idolaters themselues onely but also against their children and posteritie to the third and fourth generation Is not this vnequal thinke you that God should punish the children from one generation to another for the fathers offences It is rather of wonderfull mercie that he doth so graciously limite and restraine the curse seeing he might iustly withdraw his grace from the whole posteritie of the Idolaters as from an illegitimate and bastardly seede seeing he hath asmuch as in him lyeth made the condition of the couenant of this spirituall mariage vtterly voyd and frustrate Yea and herein also doth the wonderfull mercie of God more clearely vtter it selfe because he doth not so cast off the next generations of the idolaters but whosoeuer of them will forsake the sinne of their fathers and be true worshippers of him they shall not onely be accepted themselues but the couenant also shall in them be renewed to their children and posteritie for euer whosoeuer among them shall abide faithfull therein Reade Ezek. chap. 18.1 c. to the end and chap. 20.18.19.20 reade also Psal 78.4 c. 7.8 and Ier. 3.1 Hosh 3. Here therefore is wonderfull mercie indeede And further also the verie curse it selfe serueth to exceeding gracious purpose that is both to feare parents from idolatrie euen for that loue they ought to beare to their posteritie welfare of their children both in soule and body and also to withdraw children from the example of their idolatrous parents which is for them a verie daungerous inducement to idolatrie and so to the vtter vndoing of all that should come of them to the third and fourth generation by a pitifull interruption of the course of Gods mercies toward them But all this concerneth those children that liue to come to knowledge What is to be said of those children of Idolaters which dye before they can discerne of the Idolatries of their forefathers shall all such be condemned They are doubtlesse in a feareful estate neuerthelesse we must in feare and reuerence leaue the secret iudgements of God to himselfe who will in due time shew himselfe most righteous in all his vvayes So said Moses Deut. 29.29 Secret things belong to the Lord our God c. Yet thus far may we be in good hope that notwithstanding they are cut off from the benefite of the couenant of the Law which is not made to thousands but vpon condition of the childrens faithfulnes in their generations after the example of their godly parents some of them may be saued through the grace of that couenant which was made to Abraham according to the free electiō of God in Christ Iesus before this couenant of the Law was made and which is established vpon better promises Heb. 8.6 Hitherto of the curse against the transgressors of this Commandement which as was said is the first part of the reason The Blessing the second part followeth In what words is that contained In these For I the Lord thy God do shew mercie vnto thousands to such as loue me and keepe my commandements What is that mercie which the Lord will shew them He will blesse them with all blessings of this life so farre as shall be good for them but more specially he will giue them abundance of true spirituall comfort here in this world and euerlasting happinesse and glorie in the kingdome of heauen Yea he will bestow these mercies not onely vpon themselues but also vpon their posteritie to a thousand generations That is euen to the worlds end and for euer and euer Reade Deut. ◠9. and Psal 105.8 So great is the largenesse of Gods most gracious couenant to all that truely loue God in dutifull and thankefull regard of his most tender as it were mariage loue toward them and in loue as a fruite thereof do purely and chastly worship him and keepe his commandements For the loue of God in vs is the immediate roote and fountaine of all our obedience euen as his loue toward vs and the sweetnesse thereof apprehended and felt in our harts by faith is the original first cause of our loue to him But shall all the posteritie of the true worshippers of God be thus blessed and saued without exception No but they onely which keepe couenant with the Lord following the