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
indeed Let vs diligently reade and consider of them Reade also Zephan 3.13 for the ground of this blessing seing the people in whom the Lord delighteth is such a people as do no iniquitie nor speake lyes and where a deceitfull tong is not found in their mouth c. Thus much for the promise of blessing It is time that we come to the vse Haue you perfectly obeyed this eight Commaundement that you may looke thereby to escape the curse and to be partaker of the blessing thereof No I haue not perfectly obeyed it But in many things both lesser and greater I haue dealt deceitfully and continually both I and all other do faile in the best actions of righteousnesse that we do performe according as it is written There is none righteous no not one Rom. chap. 3.10 This sentence is generall concerning all actions that haue equitie and right in them whether they belong to riches or a mans person or anie other thing in the most generall signification and therefore it must needs condemne vs all of vnrighteousnesse against this Commaundement c. And further also as we haue done in all the former Commaundements let vs for our comfort enquire now henceforth from what ground of holy Scripture we may strengthen our faith that our Sauiour Christ hath perfectly obeyed this Law for vs according as we haue seene how he hath obeyed all that we haue interpreted before For so it is necessatie for vs that we do know that we haue such a Sauiour as is perfectly righteous in the obedience of euerie Commandement and namely touching that more particular righteousnesse which is here commaunded And if we do not know and beleeue our Sauiour Christ to be such a one we cannot possiblie be saued by him Shew you therefore what proofe you haue thereof All the testimonies of our Sauiour Christ his righteousnesse in generall they must needes proue his righteousnesse in the fulfilling of this Commaundement But besides them we haue particular proofes more properly belonging to our present purpose Our Sauiour Christs perfect obedience for vs. Let vs consider either of these kinds of proofes both generall and speciall And first which are the generall In the 23. of Ieremie verse 5. the holy Prophet hath prophesied of him that he should be a righteous braunch and that he should execute iudgement and righteousnesse in the earth And in the next verse that both Iudah Israel shall call him the Lord our righteousnes There are many other such like testimonies It is true so we reade againe in the same prophecie chap. 33.15.16 In those dayes and at that time will I cause the braunch of righteousnesse to grow vp vnto Dauid and he shall execute iudgement and righteousnesse in the land In those dayes shall Iudah be saued And thus we haue the generall confirmations of Christs perfect righteousnesse the which do include the righteousnesse commanded in this eight Commandement Neuertheles the particular proofes are not to be ouerpassed Rehearse some of them also Like as the Prophet Isaiah prophecied of our Sauiour Christ before he came into the world clothed as it were vvith our nature that he should do no violence and that no deceit should be in his mouth as we reade chap. 53. verse the 9. So the Apostle Peter shortly after he had manifested himselfe to the world beareth faithfull witnesse to the same 1. Epist. chap. 2.22 This also is that which was typically prophecied of our Sauiour Christ vnder the kingdome of king Salomon Psalm 72.14 where it is said that he should redeeme the soules of his people from deceit and violence by the execution of iustice against the enemies of the Church and by exercising mercie toward the rest Reade the Psalme And here againe let vs call to mind that the chief heads or parts of iniustice are these two deceit and violence according to that of the Apostle Paule 1. Thes 4. where he minding to forbid all iniustice he saith Let no man oppresse nor defraud his brother So then seeing our Sauiour Christ is free from either of these points of iniustice yea seing he redeemeth his people from them according to that 72. Psalme it followeth that he is by the vndoubted testimonies of the holy Scriptures perfectly righteous But it may peraduenture be thought of some but a small matter though our Sauiour Christ did no violence seeing he was to the world-ward in poore and weake estate and therefore that the particular proofe of his righteousnesse must stand rather in the confirmation of this that he vsed no deceit nor anie craftie and vnlawfull shifts to helpe himselfe though he was poore c. What haue you to say to this It is to be confessed that a principall part of our particular proofe doth most apparantly consist in this point Neuerthelesse albeit our Sauiour Christ had no worldly power and authoritie after the manner of men yet he could by his diuine power haue consumed his enemies or cast them from their dignitie or wasted their substance c. But he chose rather meekely to endure all iniuries and wrongs which all men did against him euen to the rifling of him and to the casting of lots vpon the inmost garment that was vpon him This therefore sheweth plainely that the righteousnesse of our Sauiour Christ was excellent euē in the sight of the world in that he did forbeare all such dealing as might at the least haue had the shew of a violent course though he could haue reuenged himselfe vpon his enemies as you haue answered For he that threw the Diuels out of that possession which they had taken of the persons of men he could much more easily in all reason haue throwne men out of their possession of houses and goods c. He that by the sound of his voice when he might seeme to be at the weakest made the souldiers which came to apprehend him in the garden to fall downe backeward Iohn 18.6 he could haue taken all strength and courage from anie other and haue deliuered himselfe c. But he would in no wise worke any reuenge but committed all to him that iudgeth righteously 1. Pet. 2.23 For as touching that which he did concerning the heardes of the swine of the Gaderenites Matth. 8.30 he did it in other most holy respects and not for anie the least carnall reuenge Nay we see how he plainely reiecteth that kind of motion which his owne disciples made vnto him against the Samaritanes that would not lodge him Luke chapter 9. verses 54.55.56 Perfect therfore was the righteousnesse of our Sauiour Christ in auoiding all violence yea in the meeke enduring of all wrongs Let vs now come to the proofe of his righteousnesse from the particular consideration of his poore and base estate as touching the world How can you declare him to haue bene righteous therein Because from the time that our Sauiour Christ came to a meete and conuenient age and thenceforth so long as he
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
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
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
as they had sinned before their true repentance concerning their speciall sinnes Whosoeuer do not thus in the like cases they can haue no true comfort that their sinnes are forgiuen them but shall dangerously deceiue themselues to the euerlasting destruction of their soules And thus are we now by the gracious blessing of God come to the eight Commaundement What is that Thou shalt not steale The Lord hauing in the sixt Commaundement prouided for the safegard of mans person and life and in the seuenth for the propagation of the life of mankind least the earth shold be left void of a posteritie lawfully descending it followeth now fitly in the eight Commandement that the Lord should take order concerning the outward commodities of his life for the comfortable maintenance thereof Sins forbidden But that we may attaine to the vnderstanding of this Commaundement let vs inquire of it in our former order from point to point And first concerning the negatiue part What doth almightie God forbid vnder this word stealing Vnder this word stealing almightie God comprehendeth and forbiddeth all iniustice vvhatsoeuer may be committed of any person young or old in any matter or interprise litle or great touching the goods and outvvard commodities of this life vvhether the same iniustice should be compassed and brought to passe by force and violence against the vvill of the right ovvner or by any kind of subtiltie and fraud vvithout his knovvledge Hereby then it appeareth that the propertie of euerie mans right and possession and all distinction of mine and thine which is in the world is of the hand of God and that his prouident distribution is the ground and foundation of all iustice to be obserued in nations betwixt people and people and in all societies betwixt euerie man and his neighbour according to that positiue law which the Lord hath set Deuteronomy 19. chapter 14. Thou shalt not remoue thy neighbors marke which they of old time and antiquitie haue set in thine inheritaunce c. And Prouerbes 22.28 and chapter 23.10.11 This law indeed did specially respect the people of Israell neuerthelesse it is euident also by the holy Scriptures that God hath distributed the whole world according to the pleasure of his owne will Genesis chapter 10. and chapter 11.8 and Deuteronomy 32.8 c. Reade also Psalme 8. and Psalme 24. and Psalme 50.10 c. and Psalm 95.4.5 and 115.16 But many get that which they hold by no honest and lawfull meanes but by wicked practises and that partly by force and partly by deceit as hath bene answered before What is to be said to this Hovvsoeuer it be that any hold goods and possessions vvhether by right or by vvrong it is iniustice for any liuing in a setled common-wealth to steale the least thing from them or to vse any vnlawfull force yea though they be such as haue iust right thereunto What is to be done then Onely lawfull meanes must be vsed for the righting of all vvrongs So it ought to be indeed One euill must not be remedied by another for that would make the euill worse c. The Magistrate is appointed of God to heare and determine such cases To them therefore must all that be wronged resort and seeke for iudgement Exod. 22.7 c. and Deut. 17.8 c. But what if all lawfull meanes faile and that the Iudge will not do his office in the execution of iustice The matter must then be peaceably left to the righteous iudgement of God God verily must be the onely refuge in such extremities and we may well comfort our selues in him that he will in due season righteously iudge both the iust and the wicked Reade Eccles 3.16.17 Now let vs come to inquire of the particular sinnes whereby this Commandement is transgressed and broken The which as I suppose we may not vnfitly do in this order First if we search out the sinnes of such as be in authority ouer the rest and Secondly what are the sinnes of those that be vnder their gouernement Shew therefore in the first place which be the sinnes of those in authority whether they be tyrants or lawfull gouernours for euen the one as well as the other may be theeues and robbers in the sight of God and by the verdict of this his Commandement Reade Iob 12.5.6 Psalme 62.10 Isaiah 1.23 Hosh 6.9 and chap. 7.1 Shew therefore I say which their sinnes of iniustice be Tyrants vvith their Lieutenants Captaines and souldiers yea and all other soueraigne Kings and Princes sinne against this Commandement of Almighty God the Kings of Kings and Prince of all Princes when by vniust warres they inuade the lands and dominions of other Princes and spoile their subiects of their goods either by piracy vpon the seas or by robbing and stealing vpon the land The same againe both tyrants and also all lawfull Kings and Princes with their Iudges and vnder officers do then likewise breake this Cōmandement of God in time of peace among their owne subiects when of malice or for loue of corrupting bribes gifts they either vtterly peruert or in any point corrupt true iudgement also when they delay and hinder the speedy course thereof specially touching the pitifull cause of the stranger and the poore the widow and the fatherlesse and finally vvhen they lay burthensome exactions vpon their subiects without iust and waighty causes and when they consume the common treasury vpon their priuate and pompous lusts These sinnes of Princes and Rulers are euery where mightily cried out against by the Prophets of God in the holy Scriptures Now what are the sinnes of those that liue together in more equall estate and condition of life There are very many of them It is true for beside secret stealing and open robbing practised among men iniustice may be committed both in regard of other mens goods and commodities and also in regard of their owne and that also diuerse wayes in either respect First therefore which are the wayes whereby iniustice may be committed in respect of other mens goods and commodities First when we do negligently but much rather if vve should vvilfully damnifie or hinder them in any matter Secondly when vve do any way get out of their hands any part of that vvhich we haue no right vnto Thirdly when we detaine or keepe in our owne hands any part of that which belongeth vnto them But most of all when any do vtterly alienate the title of inheritance from the right heire thereof Of the first of these points of iniustice we haue two instances giuen vnto vs the one of wilfulnesse the other of negligence Exod. 22. verses 5.6 Let vs come to the second point How may iniustice be committed in getting other mens goods out of their hands This may be practised many wayes Shew how In buying or selling letting or hiring borowing or lending paying wages or doing of worke in exchange of commodities in partnership or in any other lawfull kind of contracting
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
we say lessening of benefits thankefulnesse to the instruments of blessing more then to God himselfe the fountaine of them thanks for earthly blessings more then for spirituall and heauenly giftes or graces In excesse religious thankefulnesse to false Gods thankes to the true God for successe in all matters c. Against spirituall dedicating vowing or swearing our souls and bodies and all that we haue to the honour and seruice of God in defect is no vowing or regard of that militarie oth and souldier-fare which we haue taken at our Baptisme c. In excesse the wicked vowing or swearing of anie to associate themselues with the maintainers of Idolatrous religion and the false and superstitious worship thereof as Papistes in the Councell of Trent c. Here also may it not be amisse to note that which should haue beene remembred before as a sinne on the left hand contrarie to faith or trust in God that is to say concerning couetousnesse which of the Apostle Paul is called Idolatrie that is the worshipping of an Idol or false God in stead of the only true God in so much as the heart of a couetous man is reposed in the desire and hope of that which he coueteth Oh thinketh he if I could once get thus much monie before hand if I could purchase such a purchase If I could make my twentie pounds fortie or my hundreth pounds two hundreth or as another longeth to make his fiue hundreth a thousand c. then I should thinke my selfe happie I should be able to defend the world c. Alas say they what is a man without monie These and the like are speeches thoughts and meditations of distrust in God and trust in riches whereby we deny God Iob chapter 31.24 and 28. And wherewith we commit a spirituall Idolatrie and a spirituall adulterie with riches Reade Iames chapter 4.4 and 1. Timothie 5.11.12 Reade also Iohn 1. Epistle 3.15.16.17 Let vs now proceede to the other things which are remaining What is the particular equitie of this commaundement Seeing the knowledge and acknowledgement of God is the most excellent and profitable knowledge of all other as that wherein standeth eternall life we ought to take speciall delight in it Seeing the Lord is not onely most able but also most vvilling The Equitie faithfully to performe what soeuer he hath promised and hath also confirmed the same by his diuine oth vve may boldly put our trust in him Seeing he is most louing and kind to vs first yea though we are by naturall corruption his enemies and most vnworthie of his loue it is most meete that we should the rather loue him againe vvith like loue that is vvith a most pure earnest and constant loue Seeing he is most righteous iudging without respect of persons it is good reason we should reuerence and feare him aboue all Seeing he is most wise knoweth better then our selues what is best for vs vve ought patiently and meekely to submit our selues to his corrections to the whole course of his gouernmēt Seeing he hath promised to heare vs it is good reason we shold make our prayers to him Seeing we receiue all things from his bountifull hands it is our bounden dutie to be thankefull to him Finally seeing we haue our being and whole maintenance in and from the Lord according as it is said In him vve liue and moue and haue our being and seeing he hath both couenanted and promised sworne himselfe to be our God for euer it must needes be acknowledged to stand with all reason and most bounden dutie that we should for our parts couenant vow and sweare perpetuall allegiance and obedience vnto him All is most equall and meete But let vs come to consider what is the particular blessing of the obedience of this commaundement whereby also the particular equitie of it will further be confirmed And first what is the particular blessing of the true knowledge of God In the 3. chapter of the Prouerbes verses 13.14 Blessed is the man that findeth vvisedome and the man that getteth vnderstanding For the merchandise thereof is better then the merchandise of siluer and the gaine thereof is better then gold And verse 18. Blessed is he that retaineth her And verse 35. The vvise shall inherite glorie Reade also chap. 8.33 c. Blessed is the man that heareth me The Blessings c. saith Wisedome This then is the blessing of wisedom that is to say of the true knowledge of God It is of it selfe a singular blessing to all that enioy it What is the blessing of the true acknowledgement of God In the 6. verse of the same 3. chapter of the Prouerbes King Salomon saith In all thy wayes acknowledge the Lord and he will direct thy wayes What is the blessing of faith or trust ioyned with hope in God Blessed is the man that trusteth in the Lord whose hope the Lord is For he shal be like a tree planted by the water which spreadeth out her rootes by the riuer and shall not feele when the heat commeth but her leafe shal be green shal not care for the yeare of drought neither shall it cease from yeelding fruit Ieremie 17.7.8 Reade also Psal 27.14 and Psal 31.14 and 34.8 and 84.5.12 and 125.1 See an example Ier. 39.18 What is the blessing of God vpon those that loue him Because he hath loued me saith the Lord therefore I will deliuer him I will exalt him because he hath knowne my name He shall call vpon me and I will heare him I will be with him in trouble I will deliuer him and glorifie him with long life will I satisfie him and shew him my saluation Psal 91.14.15.16 It is the vsuall course of Gods dealing to blesse those that loue his name Psal 119.132 Psal 69.35.36 What blessing belongeth to the zeale of Gods glorie Phineas stood vp and executed iudgement and the plague was stayed And it was imputed to him for righteousnesse from generation to generation Psal 106.30.32 Reade Numbers 25.7.8.9.10.11.12.13 What is the blessing of the feare and reuerence of God Blessed is the man that feareth the Lord and delighteth greatly in his commandements his seede shall be mightie vpon earth Psalme 112.1 c. Reade the Psal And Psalme 31.19 and 34.9.10 Nothing wanteth to those that feare him And Psal 128.1 and Prouerbes 28.14 Blessed is the man that feareth alwayes Reade also Ecclesiast 8.12.13 And in many other places of the holy Scriptures What is the blessing of humblenesse of mind God giueth grace to the humble And he that humbleth himselfe shall be exalted Prouerbs 3.34 Luke 14.10 The same againe Luke 18.14 and 1. Peter 5.5 Reade also a notable place of Isaiah 57.15 and Matth. 5.3.4 Blessed are the poore in spirit for theirs is the kingdome of heauen VVhat is the blessing of patience meekenesse of spirit Blessed are the meeke saith our Sauiour Christ for they shall inherite the earth Matth. 5.5 The
same is in the 37. Psalme verse 11. after an exhortation to trust in the Lord and to haue patience with promises of sundry blessings Reade from the beginning of the Psalme it is notable to this purpose Fret not thy self c. Reade also Iames 1.12 and chapter 5.7.8.9.10.11 and Hebrewes 12.5.6.7.8.9.10.11 VVhat is the blessing of prayer Whosoeuer shall call vpon the name of the Lord shall be saued Ioel 2.32 The same again Act. 2.21 Rom. 10.13 read also Ioh. 9.31 What is the blessing of thankefulnesse to God Thankefulnesse hath part in all the former blessings in so much as all duties of obedience are fruits of true thankefulnesse And Psalme 89.15.16.17.18 Blessed is the people that can reioyce in thee they shall walke in the light of thy countenance O Lord they shall reioyce continually in thy name c. This is according to that in the end of the 50. Psalme where God himselfe saith thus He that offereth prayse glorifieth me and to him that disposeth his way aright which is added for a further explication of thankfulnesse I will shew the saluation of God And Psalme 33.1 Reioyce in the Lord ye righteous for it becommeth vpright men to be thankefull And vers 12. Blessed is the nation whose God is the Lord c. The Scriptures are a plentifull store-house of blessings vpon these duties of Gods spirituall worship but these onely shall suffice for a tast to stirre vp our diligence to a more plentifull obseruation of them as we shall meete with them from time to time The Curses Now let vs likewise see on the contrarie some of the particular curses of the transgression of this commandement Not of all for that were ouer long for vs at this time but of some of the chiefe of them And first what is the curse of this Law against those that regard not the knowledge of God They that say vnto God depart from vs for we desire not the knovvledge of thy vvayes who is the Almightie that we should serue him vvhat profit shold we haue if vve should pray vnto him These shall be as stubble before the vvind as chaffe that the storme caryeth away God vvill lay vp the sorrow of the father for his children vvhen he revvardeth him he shall knovv it his eyes shall see his destruction as vve reade in the 21. chap. of Iob beginning at the 14. verse Reade also Isaiah chapter 27.11 and Zephaniah 1.6 and Psalme 73.27 Call to mind also 2. Thess 1.7.8 c. What is the curse vpon faith or trust in creatures and of vnbeleefe toward God Thus saith the Lord cursed be the man that trusteth in man and maketh flesh his arme and vvithdravveth his heart from the Lord. For he shall be like the tree of the heath in the vvildernesse and shall not see vvhen any good commeth but shall inhabite the parched places in the vvidernesse in a salt land and not inhabited Ieremie 17.5.6 And Isaiah chapter 7. verse 9. If ye beleeue not surely ye shall not be established Reade chapter 30.1.2.3.4 and Iames chapter 1.6.7.8 See the punishment of infidelitie Numbers 14.21.22.23 and Psal 78.21.22 and 2. Kings 7. verses 1.2.13.18 19.20 Trust in false Gods punished 2. Kings 1.3.4 The fearefull and vnbeleeuers and sorcerers shall haue their parts in the lake which burneth with fire and brimstone which is the second death Reuelation 2.8 For the ciuill punishment of sorcerers appointed by God reade Leuiticus 20.27 Exod 22.18 The punishment of God vpon Saul for seeking to the sorcerers 1. Chron. ch 10.13.14 What is the curse of this law against those that presume to hope without faith repentance and without care of seeking to God by prayer and walking in his waies The hope of the vvicked shall perish Prouerbs 10.28 What is the curse of God against those that do not feare the Lord but contrariwise are bold and presumptuous in sinne If thou vvilt not feare this glorious and fearefull name the Lord thy God then sayth Moses the Lord will make thy plagues vvonderfull and the plagues of thy seed euen great plagues and of long continuance and sore diseases and of long durance Deuteronomie 28.58.59 See also the punishment of presumption Numbers 15.13 vaine feares also are a punishment vpon the want of the true feare of God Psalme 53.5 and Leuit. 26.36.37 What is the curse against those that loue not the Lord c. If any loue not the Lord Iesus Christ let him be had in execration yea excommunicated to death 1. Cor. 16.22 The chiefe reason of this is because Christ is God to be blessed for euer and because God hath loued vs only in him for his sake Neither would the Apostle haue written thus if he had not knowne that such are accursed before God What is the curse of luke-warmenesse and want of zeale towards the glory of God Because thou art luke-warme sayth the Lord and neither cold nor hote it will come to passe that I shall spew thee out of my mouth Reuel 3.16 What is the curse of pride The Lord resisteth the proud and whosoeuer exalteth himselfe shall be brought low Luke 18.14 1. Pet. 5.5.6 See a fearfull example of Gods punishment vpon Herod for his pride Act. 12.23 and vpon Nebucadnetzer Daniel 4.26.34 and vpon Pharoah c. What is the curse against impatience murmuring and fretting against the Lord The Lord vvill come to giue iudgement against murmurers and complainers as we reade in the Epistle of Iude verses 15.16 What is the curse against those that neglect prayer to God When they crie in their miserie they shall not bee heard Prouerbs 1.28 Euery man is a damnable transgressor This also is made a note of heathenish people to whom the wrath of God belongeth Psalme 79.6 and Ieremie 10.25 Psalme 14.4 and againe 53.4 What is the curse against vnthankfulnesse to God for his benefites and blessings Because when the Gentiles knevv God they glorified him not as God neither were thankefull c. God gaue them vp to their harts lusts Rom. 1.21 Thus we see in some part the particular blessings of this Commaundement vppon the obedience of it and on the contrarie the particular curses against the transgressions Now therefore that we may come to the vse of it Haue you perfectly obeyed this Law that you may from hence challenge the blessings promised and escape the curses threatned No but contrariwise I must needes confesse that I haue grieuously broken it and that I do still daily breake it For euen from my youth there is in my sinfull nature a contrary rebellion vvhereby I am held captiue in ignorance and profanenesse in infidelitie and selfe loue in loue of idle vaine and vvanton pastimes and delights more then in the loue of God and of the holy instructions of his vvord I am negligent in prayer full of fretting and impatience and of vnthankefulnesse to God yea infinite are my sinnes and failings against the righteousnesse