A Bright Star which Leadeth Wise Men to our Lord Jesus Christ, Commandment 2

A Bright Star which Leadeth Wise Men to our Lord Jesus Christ · Commandment 2

Thou ſhalt not make to thy ſelfe any grauen Image, nor the likeneſſe of any thing that is in heauen. &c.

IN all which commandement is ſhewed by what outward meanes we muſt worſhip God, namely, not after the inuentions of fleſh and bloud, but after the commandement of his holy word. The commandement containes a prohibition, in theſe words, Thou ſhalt not make to thy ſelfe any grauen Image, nor the likeneſſe of any thing in heauen aboue, or in the earth beneath, or in the waters vnderunder the earth, thou ſhalt not bow to them, nor worſhip them. Theſe words containe the prohibition, forbidding vsus to hauehave any Images to repreſent God, or to help vsus in his worſhip, or to hauehave any ſuperſtitious or will worſhip, therby to pleaſe him the better. The reaſons ratifieng the prohibition, p. 29are two, one drawne from the vengeance of God againſt Idolaters and ſuperſtitious perſons, in theſe words, For I the Lord thy God am a Iealous God, viſiting the ſinnes of the fathers vponupon the children, to the third and fourth generation of them that hate mee. Shewing Gods power in that he is Iehouah, and a ſtrong God, as the word ſignifieth, and his will that he is a jealous God: the ſimilitude is taken from a jealous huſband that can abide no light behauiour of his wife, but he will be reuenged on it. So God cannot endure that any one that is his ſhould once looke to Images, or ſuperſtition, for if any doe, as by reaſon of his ſtrength, he is able, ſo he is willing alſo to reuenge it on the ſonnes, and ſonnes ſonnes, to the fourth generation of ſuch as doe it.

The ſecond reaſon is taken from the reward that God will beſtow vponupon all ſuch as worſhip him purely, hating Idolatrie and falſe worſhip, that he will not onelyonly bleſſe them, but theirs, to a thouſands. Neuer forgeting to ſhew mercy vntounto thoſe that worſhip him purely, ſo that all their poſteritie ſhall fare the better for them.

Thou ſhalt not make to thy ſelfe any grauen Image, nor the likeneſſe of any thing that is in heauen aboue. Firſt, in that God doth ſet downe ſo largely and ſo plainely, & in ſo many words this commandement, he ſhewes how exceeding readie vve are to fall into the breach of it. Hence then we may gather this doctrine, that our nature is wonderfull prone to Idolatrie, and we are verie apt and readie to worſhip God falſely and ſuperſtitiouſly, for if it were not ſo, then why vvould not God content himſelfe to be as ſhort here as he is in moſt of the reſt: but we ſee for this and the ſaboth, how largely he ſets them downe, & how he mounds and fenceth them on euerie ſide, with ſtrong reaſons; vvhichwhich doth declare that he knows vsus verie willing on any leaſt occaſion, to breake out from keeping of them: as we may mark here. Firſt he ſaith, Thou ſhalt make to thy ſelfe no Image: No, might ſome carnall man ſay, indeede vve vvill make no Image of any earthly thing, for theſe cannot ſet out God well enough, but for heauenly things, thoſe be more excellent; therefore to preuent this, God ſhuts out all excuſes, & ſaith, that no man muſt make the Image of any thing in heauen, or in earth, or in the ſea, or in any place vvhatſoeuer. But yet fleſh vvould ſhift and ſay indeed it is true, vve muſt make no reſemblance or Image, or peece of an Image of any thing, but this is ment that it muſt not be done to that intent to giuegive any diuine vvorſhip to the Image it ſelfe, and to honour that as God, but vve may make theſe Images to help vsus in vvorſhipping God. Nay, ſaith God, thou ſhalt not bow downe nor vvorſhip them. j. neither giuegive them the greateſt honour nor the leaſt honour, nor any honour at all: ſo that God meets vvith euerie obiection, that our fleſh might hauehave no pretence of breaking this commandement, left it.

Then the grieuous threatning that God vſeth to affright men from it, ſhewes that they are eaſie & vvilling to be drawne vntounto it, and that there is a ſtrange promiſe and inclination in eueryevery mans nature, to this ſinne of falſe vvorſhip. So in Deut. 7. 25. 26. God labours vvith the people of Iſrael there, that they ſhould not in the land of Canaan vvhen they met vvith Idols couered vvith gold and ſiluer, couet or touch one parcel of the plate, or meddle vvith it, for if they did, it vvould inſnare them, it vvould make them remember the Idol, & from remembring fall to liking, and at length to vvorſhip it; therefore it is an abhomination to God, and he that vvill keepe a peece of gold of the Idoll, it is the next vvay to make him grow a vvorſhipper of the Idoll, vvhichwhich that God is ſo carefull to remoue the leaſt occaſions, that might draw them to Idolatrie, ſhewes that men be vvonderfully bent and enclined to this idolatrie that God hates; and this appeares by the example of the children of Iſraell, vvhichwhich vvere the church of God, and the ſeede of Abraham, for, for all the vvorld elſe, there vvas nothing elſe but falſe vvorſhip, & the vvhole earth vvas ouerwhelmed vvith a ſea of Idolatrie; but theſe Iſraelites vvere but a vvhile among the Egiptians, and vve ſee how ſoone they vvere infected vvith their diſeaſe, but vvhen God had puld them out of that hell of the world, that vvas ſo full ſtuffed vvith all ſuch abhomination, & p. 30brought them into the vvilderneſſe, vvhere they vvere alone, & no people elſe to prouoke them to it; yet vvhen Moſes that reſtrained them vvas away but fortie daies, then they tooke libertie, and the luſt that had bene ſmothered by his preſence, now braſt forth, and they gaue themſelues & all that they had moſt part of them, to Idolatrie, and to a calfe. And after vvhen God had brought them into the land of promiſe, and they had bene ther a vvhile, they could no ſooner hauehave any little ſpace of proſperitie and eaſe, but preſently they runne a madding after the Idolls of the land, ſo that God vvas faine almoſt continually to keepe them vnderunder vvith afflicton and trouble. And then after vvhen Dauid & Salomon had raigned, one vvould hauehave thought that in that ſpace all reliques and remembrance of Idolatry had bene quite baniſhed & ſwept away, ſo that no man ſhould euer hauehave perſwaded them to fall to vvorſhip calues againe. But no ſooner had Ieroboam parted vvith the houſe of Dauid, and ſet vp two calues, but vvithout any ſtay the vvhole tenne tribes generally became vvorſhippers of calues, ſo that the two calues vvhichwhich he ſet vp, could doe more harme then all the good inſtructions and examples that vvas in the dayes of Dauid and Salomon, could doe good to keepe them from Idolatrie. And vvhen Rehoboam had a little eaſe, he began to ſet vp Idolatrie, and then the people quickly yelded vntounto him; ſo that both Iſarael and Iudah vvere quickly polluted and ouerrun vvith falſe and Idolatrous vvorſhip. But after vvhen Hezekiah came, hee vvas a good man and ſtood for Gods vvorſhip, and ſo neere as he could, ſwept away all monuments of the Idolatrie of Iudah; yet ſhortly after, vvhen Manaſſes came vp, the people vvere turned the vvrong way againe, and then they grew more mad then euer before; for then he would kill all that would hold vp their heads for Gods true worſhip, and would not yeld to his inuention, ſo that he fild Ieruſalem with innocent bloud▪ from corner to corner. So we might ſee it among our ſelues in popery, no wal or window, or houſe, or church, but it was ful of Idolls, for when God withdrew the light of his ſpirit a while, all was ouerwelmed with Idolatrie; ſo prone is our nature to this ſpirituall whoredome.

The vſe of this is, to teach vsus to auoyd all meanes and occaſions that may draw vsus vntounto this filthie ſinne. In which thing when Salomon was not verie circūſpect, but would marry with ſuperſtitious wiues, how quickly did he grow ſuperſticious like them. And Amaziah when he had ouercome the Edomits, & put them to flight, ſo that they were conſtrained to leaue their Gods, and flye for their liues, yet the verie looking on theſe Idolls did infect him: for as the eyes of an harlot, and looking on her will infect one with vncleanneſſe, ſo the looking on an Idoll will pollute an ignorant and blinde hart, and bring it to confuſion. But Dauid did otherwiſe, for when he was following the Philiſtines, and had them now in chaſe, ſo hard as they were driuen to leaue their gods and runne for their liues, yet he left purſuing them, and had rather ſtay, for he found a greater work then ſlaying his enemies, becauſe he knew that ſuch was the corruption that was in his men, and himſelfe, as that theſe Idolls might hauehave done them more harme, then all the Philiſtins could; and therefore that none might be infected and corrupted by them, he and his men tooke them all & burnt them with fire.

Therefore if wee hauehave any care of our ſelues, and to keepe our ſelues from idolatrie, beware of the companie of idolatrous perſons, for as an honeſt & chaſt woman cannot bee long in the companie of adulterers, but ſhee ſhall be ſtayned with their impuritie, and ſhall get ſome blot by their filthineſſe, ſo it is impoſsible that one ſhould conuerſe long with idolaters, and not get ſome taint of their ſuperſtition. For as an adulterer will firſt ſtriue to draw the wiues minde from hir huſband, and accuſe his lawes and dealings as hard and vniuſt, and afterwards endeauour to draw to his owne lure, ſo it is with theſe ſpirituall adulterers, firſt they will doe what tkey can to bring one in diſlike with Gods pure ſeruice & with his miniſters & miniſtrie, as indeede our louelove of Chriſt, and his word, and miniſters is not ſo hote for the moſt part, but that a few idle clamors and falſe accuſations will quickly coole it, and then haueing, p. 31drawne vsus from the true worſhip of God, wee are eaſely caught and perſwaded to any thing, ſo that no opinion can be ſo fantaſticall and hereticall, but if the author of it can bring vsus in diſlike with Gods ſeruice, and his miniſters, wee ſhall bee ready inough to imbrace it, and to follow it. But ſith our nature is ſo prone and inclinable to this ſinne, wee muſt not come in the companie or place where idolaters and idols bee, nor let our eyes once looke vponupon them▪ for if wee doe, it is to be feared leaſt that which hath poyſoned and infected others, may poiſon and infect vsus alſo.

Alſo this ſerues to confute the raſh boldneſſe of many, that nothing conſidering their owne nature, nor the filthineſſe and poiſon of idolatry, dare ſay that none ſhal be able to infect them or hurt them: indeede many may ſay to their ſhame, that none ſhall make them worſe, for howſoeuer, it cannot be but ſome addition will bee to their ſin, yet they be ſo bad already, that they can hardly be made much worſe by any companie, yet many ſuch there be, ſo bold & foole-hardy, that thinke it a childiſh thing to feare, leaſt one ſhould be drawne to worſhip an idoll; what ſhould I bow to an image, or looke for any good from a ſtocke and a ſtone? but what will they ſay of Salomon, was hee a foole? did hee want wit? nay hee was fild full of all wiſedome, and was beloued of God yet when hee would be familiar with idolaters, he could not keepe himſelfe, but he was ouertaken with idolatrie. And Amaziah a man in the beginning of his raigne, that walked outwardly in the vvaies of God, and was for other matters a good and valiant prince, when hee would but looke on theſe adulterers & idols, he was caught, though it ſeemed he had many things to keepe him back, for he had then experience of their weakenes, how that they could not help the Edomits, as after the Prophet tolde him. Therfore this is not courage in many, that will not care to go into the houſes of idols, to looke on thē, & gaze on their ornaments & pictures, they are not afraid to go to ſee & heare the maſſe, & ſuch like things, indeed a vagrant & a runnagate, that hath nothing, cares not whether he goes, it is all one with him to goe by night or by day, to goe in the moſt dangerous places as the ſafeſt, not becauſe he hath more courage & ſtrength, but becauſe he that hath nothing, can looſe nothing, and ſo theſe vagrants and runagates in religion, that hauehave no pietie nor feare of God, they care not to bow and ſtoope and doe any thing to idols, but he that knowes his owne frailtie, and his nature what it is, and hath any thing to looſe or keepe, will take heed and beware in what places and company hee comes, leaſt hee take hurt and infection by them. For men muſt not thinke that miniſters hauehave leaſt ſtrength & courage of any other, or are the moſt daſtardly and weake men, becauſe they vvill not willingly come in ill company, & among ill perſons & heare ill words, but they know the curſe of God on thoſe that doe ſo, and they know their owne weakeneſſe and frailtie, and in this regard, as eueryevery one hath more vertue and more godlineſſe, ſo he will more beware of any thing that may hurt him, or infect him. So much for the generall, in that hee ſtands ſo largely in forbiding all manner of idols, and all manner of vvorſhip, ſhewing how apt wee are to ſeeke ſhifts in this point.

Thou ſhalt not make to thy ſelfe any idoll.

IN that God firſt forbids the making, then the worſhiping of idols. The doctrine that we learne from hence is, that he that would auoide idolatrie, muſt auoide idols, as in the corporall marriage, thoſe that would auoid adulterie, muſt auoid adulterers, ſo in the ſpirituall marriage thoſe that will keepe themſelues from idolatry, muſt keepe themſelues from idols. Therefore the holy Ghoſt himſelfe 1. Iohn. 5. ſaith, Babes beeware of Idols, meeting with a ſecret obiection that might bee made. Indeede I hate idolatrie, but yet to hauehave idols, to put me in minde of God, and to beautifie the place, that I truſt is no ſuch perill? Yes it is, beware of idols, if you will be freed from idolatrie, put away all prouokements and inducements to it. Now of theſe idols ſome are more damnably blaſphemous, & p. 32moſt directly againſt this commandement, and thoſe are ſuch as are made to repreſent any of the three perſons in Trinitie, the Father, Sonne, or holy Ghoſt, and theſe what euer pretence or purpoſe one hath in ſetting them vp, are ſimply euill. Therefore Deut. 4. 12. Moyſes ſhewes the people, that vvhen God came purpoſely to ſhew his power neere vntounto them, and to ſpeake in their eares, yet hee ſhewed no image nor reſemblance of himſelfe, but onelyonly they heard a voice; and therefore in any caſe they ſhould not goe about to make any image to repreſent God vntounto them. So Iſai. 40. 18. Whereunto will yee liken mee? what ſimilitude will yee make of me? There he ſhewes the cauſe of making of images to reſemble God, is becauſe we cannot conceiue of him, and his greatneſſe ſo as we ſhould, for if heauen and earth, and all things in heauen and earth be compared to him, they are not onelyonly nothing, but leſſe then nothing, and therefore what thing can they finde to ſet forth Gods Mageſtie, vvhat compariſon is betwixt a ſpirituall ſubſtance and a bodily, betwixt a thing infinit and finit, betwixt that that containes all things in himſelfe, and that which is leſſe then nothing. Therfore it is a blaſphemous debaſement of his Mageſtie, and lifts not vp our harts vntounto him, but drawes downe our harts from him, to conceiue carnally of him, as of thoſe things which we ſee. If we ſhould ſee a man hauehave ſnakes and toades and adders in great account and reuerence, and if wee aske him why he gaue ſuch honour to theſe things, why, becauſe I ſet them vp as pictures of my prince, I but is there no other thing to ſet out your prince? theſe be not fit things nor comely, to put you in remembrance of your ſoueraigne, who will not ſay, that this were a great diſgrace to the prince: But now, there is a thouſand times more agreement, betwixt the greateſt prince and a toad, then betwixt God and an idoll? for the toad is a creature of God, as well as the prince, but an idoll is the worke of mans fingers; a toad hath life and ſence excellent gifts, and wherein it ſomething reſembles the prince: but to ſet God out by any Idoll, him that is infinit in wiſedome by a ſenceles thing, him to the vvorkmanſhip of mans hands, that cannot ſufficiently bee conceiued by all his owne workes, what a ſhamefull and miſerable diſgrace is this vntounto his Mageſtie: but yet heere ariſeth an obiection, that ſome make; indeede for God the Father, and the holy Ghoſt they bee ſpirits, and cannot be repreſented to vsus, by any thing, but what ſay you of God the Sonne; hee tooke vponupon him the nature of man, may not one make an image of him? But to this vve may anſwere, that it is vnlawfull to make an image of Chriſt, becauſe we cannot chooſe but in painting or making any image of him, wee muſt needs leaue out the chiefe part of him, which is his diuinitie, for it is the Godhead that makes him to be Chriſt, and what is this, but to ſeperate thoſe things which God hath vnſeperably ioyned together, which is accurſed; and in ſo doing, vvhat difference doe we make betwixt Chriſt and the theefe that did hang vponupon the croſſe with him; that therefore is a vvretched reſemblance, but if vve vvould ſee an image of Chriſt, looke vponupon poore chriſtians, that walke vp and downe amongſt vsus, for they be fleſh of his fleſh, & bone of his bone, & there is ſome reſemblance of him; for they hauehave a body and a reaſonable ſoule, as hee had. But for the Idoll, he that vvill ſay hee can be better put in minde of Chriſt, by gazing vponupon a picture painted on the vvall, or an image hanged vp in ſome place, then by loking on poore chriſtians, for whom Chriſt ſhed his bloud, and in whom hee dwels continually by his ſpirit, he ſhewes himſelfe to be a blinde and ignorant man. Sith then Chriſt is both god & man, and the maine thing that makes him Chriſt is his godhead, let vsus know that it is a wicked impietie to make an image of Chriſt, ſith we can no way reſemble that, that makes him Chriſt. But if we wold ſee God, & ſee Chriſt, let vsus looke one him, according as hee hath reueald himſelfe in his word, for ſo Chriſt is cald the engrauen forme of his father, that as he which would know what is grauen on the ſeale, neede but looke vponupon the waxe, and there he ſhall ſee it: So he that would ſee God, let him looke on Chriſt as he is ſet out to vsus in the word, and there hee ſhall ſee his power his wiſdome, his mercy, his truth, & all his properties. So much of p. 33the firſt and moſt notorious kinde of idols. Another kinde of idoll there is, not ſo preſumptuouſly wicked, & in ſuch an high degree of impietie, and that is to make an image or picture of gold or ſiluer or wood, or any ſuch matter, to be put in mind of God, & helped the better to worſhip and ſerue him. For this putting in minde, God hath ſhewed what an idoll will put one in minde of, and what an image will teach, Habak. 2. 18. What profiteth the image? the maker thereof hath made it an image, and a teacher of lies. Hee ſhewes indeede that images be teachers, and as they call them lay mens bookes, but then hee ſhewes what leſſons they teach, namely lyes, and then in the next verſe, hee ſhewes vvhat one ſhall get by being a ſcholler of theſe teachers. viz. the curſe of God: for ſo he ads, Woe vntounto him, that ſaith to the wood ariſe, and to the dumbe ſtone ariſe, it ſhall teach thee, I but will ſome ſay, no man will be ſo fooliſh as to ſay to the ſtone ariſe: But indeede they doe ſay ſo, for in that they kneele downe to them, and knocke their breaſts before them, and creepe vntounto them, all this implies that they hope to ſpeede the better by that wood▪ or ſtone, and by that meanes to get themſelues ſome good: and this is all one, as if they ſhould ſay ariſe, awake and goe. We would count him an abſurd fellow that vvould ſay, I vvill goe to yonder ſtone, and ſpeake to it, and intreat it that at my requeſt it vvould walke vp and downe a little; but now vvhoſoeuer goes to it, kneeles before it, kiſſeth it, ſet a candle before it, or any ſuch like, is euen as abſurde, for in ſo doing he ſhewes that he thinkes that ſtone can ariſe, and hath ſome power to bleſſe him, & do him good, therefore God giues him his vvages for his worke, and ſaith he is accurſed.

So in 106. Pſal. from 35. to 39. ver. Hee ſhewes the cauſe, progreſſe, and reward of this idolatrie in the Iewes: they mingled themſelues with idolaters, vvhat came of that? then they learned their manners, and vvhat then? that vvas their ruine. There hee ſhewes, that they did not root out idolaters, as God commanded them, but would grow in acquaintance with them, and by that meanes learned their waies, and their manner of ſeruing God, till at length they became ſo zealous & ſo hot, as that they would offer their owne children to the idols, indeede to diuels, for they would imitate Abraham, & that which he was content to hauehave done, that they wold do indeed, he was willing to offer Iſaac to god, but they went further, they offred thē vp indeed to their idols, & ſo thinking to pleaſe God, they did that which hee abhorred, & therby defiled and ſtained themſelues and the land, for as Gods ordinances doe clenſe & purge men, ſo the inuentions of the fleſh doe polute and defile, and heerevpon his wrath flamed againſt them, ſo that hee gaue them vp to their enimies that hated them, becauſe they gaue themſelues to that which he hated. So Pſa. 135. 15. The idols of the heathen are ſiluer and gold, euen the worke of mens hands, they bee but the wormanſhip of man at the moſt, and therefore inferior and leſſe then men, for alwaies the worke is inferior to the maker of it; and then he diſcribs them, They hauehave eyes and ſee not, eares and heare not, feete and goe not, &c. And ſo ſaith hee, are thoſe that make them, and thoſe that truſt in them, j. hope by their meanes to fare the better, thinke by kiſsing, knocking, kneeling, &c, vntounto them, to get any good; Idolaters and idoll makers, will you know what they be? they hauehave eies and ſee not, eares and heare not, mouthes and ſpeake not, they hauehave no vſe of ſoule or body, for if they had they would neuer bee ſo baſe minded, as to hope for any good from ſtocks and ſtones, or looke to bee helped of them. Therfore they are euen as blockiſh and fooliſh as the idols themſelues. But heere may be an objection to; Did not Salomon make Cherubins in the temple, and did not Moſes make the braſen ſerpent? Why then ſhould idols and images be ſo odious and hatefull vntounto vsus. But to this we may anſwere, that God forbids to make an image to our ſelues: now Salomon did not make the Cherubins to him ſelfe, but to God, becauſe he had a commandement and warrant from God ſo to doe. So for the braſen ſerpent, Moſes made it not of his owne minde, but frō the direction of God, ſo that was no more an inuention of man, then the ſcriptures and ſacraments are; for he was commanded of God how to make p. 34it, of what figure, in what place, & to what vſe. So for the Cherubins, God appointed them likewiſe, to ſignifie, that God had his wings as it were, ſpred out, that whoſoeuer would come to him in the Church, ſhould hauehave protection and ſhelter from him, at all tymes. But this makes nothing for making of idolls, to worſhip god by them. For becauſe Solomon made an image at Gods appointment, therfore, may we make one at the idols appointment? and if Moſes ſet vp a braſen ſerpent by Gods direction, may we by the direction of fleſh and bloud? that follows not. But for that very ſerpent that God had commanded to be ſet vp when men would looke on it with to great a reuerence, and had it into great requeſt and honour; Hezekiah was ſo bold as to pull it downe and grinde it to powder, and this is writtē as a thing of commendations in him. We muſt make no images to our ſelues then, but if God bid vsus, then we may, for then we make them to God, and then if God ſay who required theſe things at your hands, we may anſwere with comfort, thou didſt O Lord.

Sith then the worſhipping of images is the worſhiping of idols, as it is ſaid in the Pſalme afore named. 136. For he that doth Gods work he worſhips God, and he that doth the diuels work he worſhips the diuell? and ſith all idols be condemned in gods ſeruice, becauſe they hauehave no warrant from God, nor he hath not appointed any ſignification of them. This ſerues for the reprouing of all thoſe that hauehave bowed downe vntounto them, kiſſed them, or vſed any homage vntounto them. For in Iſai, 66. 3. He ſets downe this as a note of an vnregenerate man to bleſſe an idoll, one need goe no further for the note of a wicked ſinner, then if he bleſſe an idoll. For by worſhipping it, in this commandement, he meanes not to account it as God, but to think that by any reuerence done before the idoll, one ſhall get ſome help, that this ſhall be a meanes of good, to doe this, is ſpiritual whordome. For ſo in Iſai. 42. 8. He ſaith, I am the Lord, I will not giuegive my glory to an other. One had better therfore dye the death, then vſe any bodily geſture of reuerence to an idoll▪ And this the three Children knew full well in Daniell. For when the King commanded them on paine of death to fall downe, he did not binde their ſoules but onelyonly their bodies, yet they would not; one would think they might hauehave done that, and done it in their harts to God, but they knew that if they had defiled their bodie vvith the leaſt bow, it would hauehave drawne Gods curſe vponupon their ſoule and bodie; and therefore they durſt not doe it. Therfore ſith this is ſpirituall whordom, thoſe that hauehave done it muſt repent for it, and know that they hauehave infected their ſoules with a damnable ſinne, for which if they doe not throughly repent, it is ſaid, that when times & occaſion ſhall ſerue, they will fall to it as freſhly as euer before, for then it is not the feare of God that hath repreſſed it, but the poſitiue law doth a little reſtrain it, which if it be remoued, their luſt will breake foorth as much as euer before; as it vvas ſeene by the Iſraelits, in the wilderneſſe, therefore we muſt be truely humbled, for it, and labour for aſſurance of pardon. And though men will ſay they did it with a good intent & in good meaning, and in louelove to Chriſt, yet all theſe excuſes will not ſerue the turne. It were an ill excuſe in a wife to ſay ſhe loued her husband exceedingly, and therefore in his abſence ſhe muſt hauehave others to ſee them, and looke on them, and to embrace them, and all this for louelove to her husband, the husband would ſcarce think well of this louelove; yea, it would be abhominable vntounto him. And it is much worſe to kiſſe an idoll, and bow downe to it, and then ſay, it was for louelove to Chriſt.

An other vſe of this is, that we muſt labour to get the true and ſound knowledge of God, out of his word, and a feruent louelove of him; for till then a man is in daunger to fall to idolatry. But if one ſee Chriſt in his word, and know his ſpirituall properties, then they ſhall ſay as the church, in Hoſea. 14. What hauehave we to doe any more with Idoles, we hauehave hard God and ſeene God. For then we ſhall ſee better and more excellent things in him, then can be found in any image: but till this we are not well fenced againſt idolatrie, as in the naturall mariage, the wife is ſure from adultrie if ſhe louelove her husband, but till then ſhe lies open to adulterers, ſo betwixt chriſt and vsus; then are we p. 35ſafe from idols, when we hauehave gotten a feruent louelove of Chriſt. Many will boldly ſay, what bow downe to an idoll? kneele to a ſtocke or a ſtone; ſure I ſhall neuer doe it, but as good as you hauehave done it, but what cauſe or what reaſon hauehave you to thinke you ſhall not? hauehave you ſeene Chriſt Ieſus diſcribed in his word? hauehave you ſeene him, & receiued his bodie & blood in the ſacrament? if one hauehave ſeene his excellent beautie in theſe meanes, he ſhall abhor an idoll, as an vgly thing, and if ones ſoule louelove Chriſt and ſeeke after him in theſe meanes, he will neuer fall to this filthineſſe, but loth and deteſt it, but elſe hee is in continuall daunger to fall to ſpirituall whordome, what euer he can ſay now, when the times doe not ſerue. Thus much for the groſſe and direct breach of this commaundement, by making an image to repreſent god, which is impious, or to help one in his worſhip which is idolatrous.

The ſecond breach of this is ſuperſtition, when one doth not goe to ſtockes & ſtones, but vſeth thoſe waies and inuentions in worſhipping God, which are not commaunded of God in his word, but bee the appointment of men, for Mat. 15. 9. Chriſt ſaith that they worſhip him in vaine, teaching for doctrines mens precepts. If it hauehave no further beginning then mans braine, God will giuegive no bleſsing to it, yea hee ſends a curſe vponupon it, for curſed is hee that ads any thing to Gods booke, God will add ſo much to his plagues. And the reaſon is, becauſe he makes himſelfe wiſer or better then God. For if God be perfectly wiſe, then he knew beſt what worſhip would pleaſe him, and if hee be perfectly good, then he would reueale vntounto vsus, what euer hee knew fit for vsus to practiſe. Againe it is a great iniurie offred to God, when we will let his deadly enimies, hauehave the ordering and appointing of his ſeruice, rather then himſelfe. A king would thinke it a great indignitie, that his ſeruants would not ſerue him after his direction, but ſome baſe fellow that were a profeſſed enemie ſhould ſet downe, what meats he muſt hauehave, and in what manner hee muſt be ſerued, and all his attendance and prouiſion: but much more abſurd and injurious it is, that we will let fleſh and bloud beare the ſway in his worſhip, for theſe doe joyne with the diuell, and are enmitie to God. And if wee will hauehave this preheminence in our houſe, and that our ſeruants muſt do that which we bid them, not what they themſelues thinke good, for hee is a good ſeruant that doth his maſters will, not his owne, then why ſhould not we thinke it right, that god muſt be lord in his houſe, and we muſt doe his ſeruice after his appointment and not our owne.

This ſerues to condemne the Papiſts, that are moſt guiltie in this point, and hauehave defiled the whole worſhip of God with their owne inuentions, and ſuperſtition; as in prayer, by praying to the dead, and for the dead, and by making other mediators then Chriſt, in all which God may, and will ſay vntounto them, who required theſe things at your hands? So likewiſe in the ſacraments; for the Lords ſupper, the bread muſt be conjured and croſſed, and likewiſe the wine, or elſe they thinke it is not ſufficiently ſanctified: but where hath Gods word commanded any of theſe things? If they be ſo needefull then, they condemne God for want of wiſedome, that could not ſee it, or if they were not needefull, how dare they bee ſo bold as to adde them to Gods ordinance? So in baptiſme, they hauehave added ſpittle, ſalt, and creame, and ſuch trompery, all which is wicked and abhominable, and comes vnderunder this, who required theſe things at your hands? So for the miniſtrie, how hauehave they corrupted it, by Popes, Cardinals, Abbots, Monkes, Friers, & the reſt of that crue, and then they hauehave appointed their Prieſt to offer a ſacrifice propitiatorie, for quicke and dead, whereof there is no mention in the ſcripture of God, and therfore there can bee no bleſsing vponupon them, for they proceede from the fleſh, and not from the ſpirit, & ſprang from out of the earth, & did not come downe from heauen. Therefore alſo we are to be exceeding thankfull vntounto God, that hath freed vsus from all theſe things, and that wee are taught to worſhip God aright, taught to pray in the holy Ghoſt, and hauehave the word purelie and ſoundly deliuered vntounto vsus, hauing ſuch a teaching as God hath commanded, and to which he hath alſo annexed a p. 36bleſsing, and ſo for the ſacraments, that leauing theſe toyes, they are adminiſtred in that ſort, that God hath commanded.

So much for the things forbidden in this commandement, namely, idolatrie and ſuperſtition. Now as this falſe worſhip is forbidden in this commandement, ſo the contrary, namely the pure and holy worſhip of God is enjoyned, and wee are commanded heere to ſtand for, and to practiſe all the good meanes whereby God hath commanded himſelfe to bee worſhipped. Theſe are either more ordinary as prayer, hearing, & reading the word, and receiuing of the ſacraments and diſcipline. The leſſe ordinary, are faſting, which is to be vſed to the intent that we may the more ſoundly humble our ſoules before God, and be reconciled vntounto him, and is then ſpecially to be practiſed, when that we would be freed from ſome iudgement of God, that we either feele or feare, or elſe when wee would obtaine ſome ſpecial bleſsing that we doe earneſtly deſire. It was commanded in the law once a yeere, that they might be acquainted with it, and hauehave a perfect reconciliation with God. A ſecond leſſe ordinarie meanes of Gods worſhip is vowes, which are to be vſed on ſpeciall occaſions, when to ſtrēgthen our ſelues againſt ſome ſinne, or in performing ſome dutie, vve doe binde our conſcience, to auoide all occaſions that may draw vsus into the one, and to vſe all good meanes, that may further vsus in the other. The third is lots, which is apart of gods worſhip, to bee vſed in matters of waight, to the deciding of controuerſies to the ending of ſtrife and contention: an example of which we hauehave in the Acts. 1. Where being to chooſe an Apoſtle in Iudas ſtead, and not knowing the fitteſt they committed the matter to Gods ſpeciall piouidence, in caſting lots. So in chooſing of a King, which was a matter of great importance: becauſe no ſtrife and contention ſhould ariſe of any tribe, towards other, therefore they caſt lots and ſo choſe him, whom God pointed out as it were by the finger. And the like they did in deuiding the land of Canaan, leaſt any emulation or enuie ſhould ariſe among them, they vſed Gods owne hand as it were in giuing eueryevery tribe his inheritance. In ſuch matters of waight and moment, then theſe lots muſt bee vſed for theſe ends, as a good ſeruice of God. The laſt leſſe ordinary part of Gods worſhip is an oath, which is in like matters of waight to be vſed. Sith theſe things are as ſtricktly commanded, as the other are forbidden, this condemnes the corruption and looſeneſſe of our times.

Many thinke that if they bee free from idolatrie and ſuperſtition, then they hauehave kept this commandement, and hauehave not broken this, Thou ſhalt make to thy ſelfe no grauen image. This is not ſo, for one may bee a damnable breaker of this commandement, for all this, for God commands as well as forbids, and we muſt turne from dumbe idols, to ſerue the liuing God, or elſe there is no true conuerſion. Many can ſay, that they do not pray ſuperſtitiouſly, but do they euer pray religiouſly? they ſpend no time in vaine repetitions, but do they ſpend any time in faithfull and holy petitions▪ praying in the holy Ghoſt? they reade no Popiſh bookes, but doe they read the booke of God? they come not at Maſſe, but do they reuerently receiue the Lords ſupper? they hauehave left off Popiſh faſts, like inough, for we are falne from Poperie to plaine impietie: but doe they faſt a chriſtian faſt? as they did it ſinfully, doe they doe it conſcionably? in caſting downe themſelues and celebrating a ſabboth vntounto God, to confeſſe their ſinnes and craue pardon for the ſame. But for want of theſe things, many want the bleſsing of God, which they might hauehave, and are breakers of this commandement, becauſe they bee not ſo dilligent in vſing the good meanes of their ſaluation, as they were in vſing the ill meanes of their deſtruction; and are not as carefull to plant in the holy worſhip of God, as to pull vp the ſuperſtitious, ſo that ſuch are as well guiltie of the breach of this commandement as idolaters, they for doing that they ſhould not; we for not doing that we ſhould; they for vſing falſe worſhip; we for not vſing the true worſhip of God: but then we ſhall bee true worſhippers of God, when we ſhun and hate all falſe worſhip, and put in practiſe all the parts of this true worſhip of the true God.

p. 37So much of the commandement, forbidding all kinde of falſe worſhip, and commanding the contrary, viz. with all reuerence and conſcience, to performe, louelove, & ſtand for the true worſhip of god. Now follows the reaſon of this commandement, drawn partly from Gods iudgements againſt all falſe worſhippers, & from his mercy & kindeneſſe to thē that worſhip him in truth. The judgement towards the breakers of this commandement is, that he will not onelyonly plague them, & take vengeance on thē in their owne perſons, but he will execute his wrath alſo on their ſeed & poſteritie to the third and fourth generation. Which is therfore ſet downe becauſe it is a verie hard thing to perſwade euen that this is ſo great & fearefull a ſin, when in a good meaning as they ſay, they ſerue God after another manner, then hee hath warranted & commanded. The reaſon taken frō his kindneſſe, to thoſe that are obedient, becauſe we are very ſlow and ſlack to the right ſeruice of God, is to allure & prouoke vsus, becauſe that god will not only bleſſe ſuch an one in his own ſoule & body, both in life & death, but his bleſsing ſhal reach further euen vponupon many generations in his poſterity, ſo that God will neuer leaue bleſsing thoſe that with an vpright hart worſhip him in truth according to his word.

I am Iehouah thy God, a iealous ſtrong God.

IN theſe words calling himſelf our God, he implies that ther is an euerlaſting marriage betwixt god & vsus, & therfore as it is a foule fact, for a woman after hir marriage, & the couenāt of god betwixt thē, to defile her body with filthy adulterers. So it is a much more hainous & abhominable thing, for any man or woman, after his couenant with God, to follow idols and images, not contenting himſelf with the perfect beautie of Chriſt. Then where he ſaith a iealous God, hee compares himſelfe to an husband, that as hee loues his wife moſt tenderly & dearely, whilſt ſhe remaines chaſt & faithfull, ſo is he moſt offended & prouoked if ſhe deale lewdely and trecherouſly with him, ſo Chriſt Ieſus hath loued vsus moſt dearely, and giuen his bloud for vsus, but if we deale not chaſtly with him in this caſe, he will be as a jealous man, whoſe moſt abundant louelove being abuſed doth burſt forth into the ſtrongeſt hatred, as Salomon ſaith that jealouſy is the rage of man, & the eie of iealouſy ſeeth all things.

Then he cals himſelfe a ſtrong God, ſhewing his power, that hee hath abilitie as willingneſſe to puniſh, in that hee cals himſelfe jealous, it declares that he wants not will and cauſe to powre vengeance on them, and in that hee is a ſtrong God, hee is of might ſufficient to plague and confound thoſe that wickedly break his couenant. From al this diſcription wherby God hath ſet out himſelfe vntounto vsus, to bee our God, and a iealous God, that cannot abide any ſuch filthineſſe, and a ſtrong mightie God, that is able to execute his wrath on the offenders: we may and muſt take courage and comfort, to ſtand for Gods pure worſhip, againſt all idolaters and idolatrie, and all manner of ſuperſtition; being that he is our God, one that hath bound himſelfe in couenant to defend and protect vsus, as alſo hee is iealous, which carries a flame of louelove to all thoſe that be faithfull, as well as an exceeding deteſtation of the vnfaithfull, and then he is a ſtrong God, not ſtrong with an idle kinde of ſtrength that lies hide within him, and neuer is put in practiſe, but hee doth vſe his ſtrength to the maintayning and protecting of all ſuch as are true friends to him, and maintayners of his worſhip. Which is for comfort of thoſe, whoſe friends and ſuch from whom they hauehave their maintenance, are popiſh and will hate them and be enemies to them, if they be enemies to ſuperſtition, and louelove God and his worſhip: but feare not that, God is a ſtrong God, if they will not help, hee will, they hauehave no ſuch power againſt you, as god hath for you, ſo long as you continue vpright in his worſhip. This is alſo for the terror of all idolatrous and ſuperſtitious perſons, that hauehave many things to vphold them, and are well friended and ſtrong defended, but yet miſchiefe ſhall be their end in the end, becauſe he is ſtronger then all men, that ſets himſelfe againſt them, and whom they prouoked euen to iealouſie by their filthineſſe; who ſees all their wayes, as hee ſaith, pull out thine adulteries p. 38from betwixt thy breſts, that is thoſe monuments of idolatrie, which idolaters put ſo much truſt in, as Agnus dei, &c. pull them out, they offend him, hee cannot abide the ſight of them, no more then a iealous husband the wantonneſſe of his wife before his face, God cannot I ſay endure this impuritie and wickedneſſe, & withall he is ſtrong, which name he giues heere to himſelfe, not bragging and boaſting of his might, but to let all idolaters know, what an one they ſhall finde and feele him to bee in their puniſhments and plagues. So much for the names by which God ſets out himſelfe in this reaſon.

Viſiting the ſinnes of the fathers on the children.

FIrſt it may bee objected, how God can in iuſtice doe this and puniſh the children for the fathers fault: But to that one may anſwere as God doth in Hoſea. 2. 2. ſpeaking to the Iewes, hee bids them plead with their mother, comparing him ſelfe to an husband, he ſhewes that there is no fault in him, but all the blame lies on the adulterous mother, for as an husband may without any fault put away the wife, that hath dealt trecherouſlie, and hir adulterous broode to, ſo God may iuſtlie plague and forſake both the parents, and the wicked children of wicked parents.

Now his vengeance vponupon the children of Idolatrous parents, is ſhewed eſpecially in theſe things. Firſt in with-holding the meanes of grace from them, and alſo the ſpirit of grace: ſecondly in letting them ſee their fathers euill waies, ſo imitate them: thirdly in with-holding from them, thoſe meanes that might turne and conuert them, and helpe them out of their ſinne, as the admonition of his children, and ſuch like. But the doctrine that wee may gather hence is, that vngodly parents are the moſt deadly enemies vntounto their children, as in Exo. 34. Where God ſets downe his name moſt comfortably, and the aboundance of his mercy, yet he ads this withall, Holding not the wicked innocent, but viſiting the ſinnes of the fathers, on the children. This the example of wicked Ahad, doth euidently proue, for in that he would ſhed the innocent bloud of Naboth; in that hee would commit idolatrie and ſerue Baalim; who could hauehave done a greater wrong to Ahabs poſteritie, then Ahab did by theſe things: for hence it was that the kingdome was taken from his houſe, and that his children about ſeauenty perſons, had their heads chopt from their bodies, and were made as dung, and all his kinsfolkes & acquaintance fared the worſe for his wickedneſſe. And ſo Ieroboam that ſeducer of Iſraell, hee thought by his idolatry to hauehave eſtabliſhed the kingdome to him & his, ſo that it ſhould neuer hauehave ben takē from him, and his ofſpring, but was it ſo or not? nay this ouerthrew him and his houſe, this was the bane of all his, for becauſe hee made Iſraell to ſinne, therefore God ſwept away him and his ſtocke as dung from the face of the earth, that none remayned of them, as one would doe with an vncleane and filthie beaſt, which if he abide long in a place, will defile the houſe with his dung, and the place cannot be cleane and ſweet, till both the beaſt bee remoued, and his dung ſwept out: ſo was Ieroboams ofspring as excrements of an vnpure beaſt, that did ſo polute the land, as it could not bee cleane vntill they were all ſcoured away. And ſo Chams poſteritie, for many generations bare the curſe vponupon them, for their fathers ſinnefull dealing.

This ſerues to confute thoſe parents, that thinke and goe about by oppreſsion, by wrongfull and iniurious dealing, and ſuch wicked courſes to better the eſtate of their children, and hope by theſe meanes to make their ſeede great vponupon the earth after them. Nay this is the way to bring the curſe of God, and conſequently deſtruction vponupon their familie. If men did but giuegive credit vntounto the word of God, that ſuch vilde practiſes would ouerthrow, and not build vp their houſes, and that they did by theſe things pull downe the plague of God from heauen vponupon them and theirs, it would keepe them from enriching themſelues by wicked wayes, and make them take heede how they filled their houſes with the riches of iniquitie, for feare leaſt they ſhould fill them alſo vvith the reward of iniquitie, p. 39the vengeance of God.

For theſe ſinnes▪ as Iames ſayth, doe crie vp to heauen, they make an exclamation in Gods eares, and hee vſeth not to repell this crie with a deafe eare, but hee heares it to the ruine of thoſe againſt whom the crie commeth, for after this crie of their iniquitie, followes their crie and howling for miſerie. As Gods daiely Iudgement vponupon encloſers and oppreſſors, in our owne land, ſhewes it; for when they begin to moleſt poore men, to vnpeople townes, to ſeeke how they may dwell alone in the land, this incloſing doth but exclude them and theirs, ſo that if men would but marke and obſerue it, they ſhould ſee before their faces how God plagues their ſinnes in them ſelues, and their howſes. This muſt teach vsus likewiſe to be humbled and to craue pardon for the ſinnes of our forefathers, becauſe they doe ſend an ill breath of Gods curſe vntounto vsus to. And ſo we ſee in Daniell 9. he doth not onelyonly confeſſe his owne ſinnes and the wickedneſſe of the people, then aliue, but he is wonderfully caſt downe and grieued, for the ſinnes of their anceſtors and predeceſſours, and of the Kings, Preiſts and Prophets that went before them. And then there is a promiſe, Ezekiel 18. 14. that he that ſees his fathers ſinnes & feareth being humbled for them, & doth not the like, he ſhall not ſmart for his fathers ſinnes, nor beare the puniſhment of them, howſoeuer hee bee lyable to the puniſhments of ſuch, yet if hee ſee them and forſake them and bee ſorrie, then, God will ſee his ſorrow, and bee mercifull to him, and remoue the puniſhment; for indeed this is a true note, that one doth not juſtifie and defend his fathers euill waies, when that he is grieued and forſakes them. But he that ſees his fathers euill way, and will either juſtifie them & defend them in word, or elſe by his practiſe mantaine them, hee makes vp the meaſure of his fathers ſinnes, that both may bee layd together, and bring a double plague vponupon their heades.

Of them that hate mee.

IN that God cals Idolatrie and ſuperſtition, hatred of him, this doctrine may bee learned from thence that all falſe louelove is hatred, for Idolaters pretend that they louelove God aboue all, and more then all; why they can finde in their harts to beſtow their ſonnes and daughters vponupon him, and is not this zeale? No, falſe louelove is true hatred, and in that they doe thoſe things that God hates and forbids; what euer their pretence bee, they are haters of God. So Pro. 13. Hee ſhewes that a fond parent, that ſpareth the rod, hateth his childe; why but they doe louelove them, and are ſo tender ouer them, as that they cannot finde in their harts, to giuegive them due and fit correction, why but this is hatred. So in Leuit. Hee commands to admoniſh our brother, and not to hate him in our hart, ſhewing that if one be ſo carnally affected to any man, that he cannot tell him of his ſinne, hee is loath to grieue him by a ſharp reproofe, and to reprehend him ſo, as that he might be brought to repentance, he that is ſo tender harted, hath an hard hart againſt his friend, & this is the worſt hatred that may be.

This then ſerues to confute ſuch people, as will ſay of papiſts, oh they bee good honeſt men, and though they hauehave not ſo ſtrickt a regard of his worſhip as he commands, yet I hope they louelove God, and hauehave a good hart to him; nay they bee not honeſt perſons, neither doe they louelove God, but they hate God. For this is as if a wife ſhould ſay, indeede in mine husbands abſence, I muſt hauehave another man to keepe mee companie and to lie with mee, and to bee familier with mee, but yet I louelove mine husband, the husband nor any man elſe would account finally of this louelove, yea they would thinke the wife hated rather then loued her husband: And ſo thoſe that muſt looke one idols to help them in their deuotion, they muſt hauehave ſome image to gaze on, that they may bee put in minde of God, they doe it, that they may remember God, but God will giuegive them but a ſmall reward for this louelove, yea they ſhall bee p. 40accounted of him, as profeſſed enemies of his name: So for thoſe parents that are ſo kinde to their children, and louelove them ſo deerely, that they cannot bring them vp in nurture and in correction, and in the feare of God, they cannot croſſe them, nor goe againſt them in their ill courſe; ſuch a parent is a moſt mortall foe, as often the children feele afterwards, and accordingly doe recompence, for they hated them with a falſe louelove, but the children reward it with a true hatred▪ ſo hee that will not offende his friend, nor trouble him with telling him of his faults, but rather ſmooth vp all, and flatter him, and ſpeake faire words, hee is a grieuous enemie, and yet who is there almoſt that doth not delight in ſuch enemies, and makes more of thē and eſteemes them more welcome, then a true faithfull friend that ſeekes his ſoules health, and will not ſuffer him to fling himſelfe headlong into deſtruction; but we muſt learne to abhor all carnall louelove to God and men, as that which is the moſt pernicious hatred.

This muſt alſo teach vsus not to joyne our ſelues in ſocietie or in marriage with idolaters, for this is to joyne our ſelues to thoſe that hate god. And for this Iehoſaphat was reproued, what ſaith the prophet, wouldeſt thou louelove thoſe that hate God, & help them? what hadſt thou to do to be ſo friendly & familiar, with Gods enimies? Yet if one had come to Ahab and tould him that he had hated God, he would hauehave defied him, and ſaid, that he had loued God as well as the beſt, but that is no matter what Ahab would ſay, ſo long as God accounts him an enimy, Iehoſhaphat ſhould hauehave had no ſociety nor freindſhip with him: ſo that they are much to be condemned, that will ſeeme to hauehave ſome care of religion them ſelues, and to looke to their owne waies that they be good, but yet they can be familiar, & make friendſhip with Idolaters and profeſſed ſuperſtitious perſons; why but is not this an hatred of God, and are not you then ſubiect to that reproofe of Iehoſhaphat? what wouldſt thou louelove them that hate me? No man will be known to be a familiar friend to an open traytor, that the King & counſell hath proclaimed a traytor, for feare leaſt he ſhould be tainted with ſome ſuſpicion of treaſon. And in deede he that will be ſo conuerſant, and ſo well acquainted with ſuch as God hath proclaimed traytors, thoſe that hauehave any ſpirituall wiſdome and true louelove of God, may not without juſt cauſe vehemently ſuſpect him, as one that him ſelfe beares no great good will to God and his pure religion.

And ſhewes merciemercy to thowſands of them that &c.

IN that that God promiſeth to ſhew merciemercy to thouſands of them that louelove him, & keepe his commandements, we learne that the beſt way for any man to do good to his childrē, is to be godly him ſelfe, as the verie words of the commaundements doe carrie it. So Pſal. 37. 21. ver. A good man is mercifull and lendeth & his ſeede enioyes the bleſsing, &c. After 29. The righteous ſhall inherite the land and dwell in it for euer. Not this in his owne perſon, for that were no bleſsing for a good man to liue ſtill in this world, but in his ſeede hee meanes. One would thinke the contrary, what is hee alwaies lending? ſtill doing good? why alas how ſhall his poore children doe, how ſhall they do, nay they be rich children & ſhall do well enough, they hauehave a rich legacy left them, for they ſhall hauehave Gods bleſsing, for when he ſaith the bleſsing, it is more then if one had ſaid the whole earth, and all the world, for ſo one might hauehave and yet bee vnderunder the curſe, and liue and die a miſerable man, but he ſhall hauehave the bleſsing, all things neceſſarie for ſoule & bodie, heauen and earth, for ſo much the bleſsing containes. So 112. Pſal. The generation of the righteous ſhall be bleſſed. If then the bleſsing of God be the cauſe of all proſperitie and happineſſe, and contrarie the curſe of God, the beginning & ground of all miſerie, then ſo farre as we are good or ill, ſo farre doe we doe good or ill to our ſtock. For in Leuit. God threatens that if one be diſobedient to God and his commaundements, he ſhall be curſed in his ſoule and bodie, in his wife children and all that he puts his hand vntounto, but on the otherſide, if one be vpright & with a perfect hart, ſet him ſelfe to follow Gods p. 41commaundements, then he ſhall be bleſſed in ſoule and body, in wife and children, and all that he ſhall put his hand vntounto, ſo that the bleſsing of God ſhall meet him at euerie turne.

Sith then God is ſo mercifull to all thoſe that louelove him, and ſhew it in keeping this commaundement. This ſerues for the comfort of all ſuch, that be good children of good parents, though perhaps their parents, can leaue no great matter for outward things, yet if they hauehave laide vp many praiers for them in heauen, and leaue them Gods fauour for their poſſeſsion, they hauehave a good parentage, for they hauehave Gods bleſsing to truſt vntounto better be the childe of a godly, then of a wealthy parent, for he that him ſelfe is a good man, and hath proceeded of good parents, is now poſſeſſed of a double bleſsing, for his fathers prayers and for his owne prayers, for his fathers merciemercy and for his owne merciemercy to.

This likewiſe ſerues for the comfort of gods children, that hauehave many children, and little wealth, little goods to leaue them, but that is not the queſtion, what goods they hauehave, but if they be good, and labour alſo to hauehave their childen good, if they were thowſands of them, they hauehave the bleſsing of God, and that ſhall maintaine them well enough, thoſe that be bleſſed of god ſhall not want for ſignes of his bleſsing.

Sometimes indeede the godlyeſt parents hauehave wicked and vngodly children, as Iacob, had, but yet God will either couuert them as he did Iacobs ſonnes, ſo that thoſe which at the firſt he ſaw to be as prophane as any, hee liued to ſee conuerted, & verie holy men, and pillers of the church, or elſe if all be not good, yet God giues grace that ſome one of them at the leaſt ſhalbe holy, as Abraham had vngodly Iſmael, but yet he had godly Iſaac, and Iſaac had prophane Eſau, but he had holy Iacob to, and Dauid had wicked Abſalon, & inceſtious Ammon, but yet with all he had godly Solomon, & Nathan, or if none of the next of-ſpring be good, yet ſome of them that follow ſhall bee holy, the godlineſſe of the parent will ſhew it ſelfe in the bud ſooner or later, as in Hezekiah, though Manaſſeh that ſucceeded him was at firſt a wicked idolater, yet good Ioſiah was in the next generation a good & holy man, or if that good men at any time bee barren, yet his owne ſoule and bodie ſhall feele the bleſsing.

Thoſe that louelove him and keepe his commandements.

THat is, thoſe which hauehave ſuch a true louelove to him, as doth ſhew itſelfe by the faithfull vſing of his pure worſhip, and by keeping not the duties of fleſh and bloud, but his commandements. So that heere God ſets down this, as a note of louing him to keepe his commaundements, whence this leſſon ariſeth, that the louelove of God conſiſts in keeping his commaundements, but afore the doctrine be further declared, an objectiō muſt be remoued, for one may ſay, what? doe you ſay that none louelove god but thoſe that keepe his commandements, then I pray you where can you find one that loueth God, and who is this that is able perfectlie to keepe and fulfill the law of God. But for the abſoluing of this doubt, knowe that there is a great difference betwixt theſe two, to keepe Gods commandements & to fulfill Gods commandements, for keeping noteth a truth, fulfilling a perfection, this perfection Chriſt onelyonly had, but this truth, euerie chriſtian muſt hauehave, for euerie chriſtian man may ſo farre keepe Gods law, as that he ſhalbe both accepted and alſo rewarded, though not for the merits of the worke, yet for the merciemercy of him, that accepts the worke. But this true keeping muſt be knowne by theſe notes, firſt in keeping one, muſt aime at all, ther muſt be a full purpoſe and true deſire to keepe all, for if one lie in any ſin, & breake any wilfullie, then the wilfull & known breach of one, makes him guiltie of all. Secondly, the obedience muſt be done willinglie, with a free & cheerefull hart, as Dauid bids Solomon, ſerue the Lord with a willing minde. Thirdly, the end of our actions muſt be good, to ſhew our loyaltie to God, to approue our harts to him in obedience to his commandements, that wee may bee bleſſed of him, and not for any other ende or intent of our owne, as to bee magnified of men, and to merit by them, or ſuch like.

p. 42He that hath all theſe things keepeth the law of God; indeede no man can fulfill it, neither is it required of Gods children, that they ſhould: becauſe they be vnderunder grace, and not vnderunder the law, for the rigour of it. But for thoſe that bee out of Chriſt, this condition is propoſed to them, winne it and weare it, keepe the law in full perfection, & hauehave happineſſe in full perfection, but breake it in the leaſt title, & looſe your ſaluation: thoſe which are not in Chriſt are thus bound, but thoſe which are his members, & that are made one with him by faith, are vnderunder grace, & there is a more fauourable obedience required of them, not to fulfill the law in the extremitie of it, but to keepe the law in the vprightneſſe of their harts, and to doe ſo much as Gods ſpirit that is beſtowed on them, giues them power to doe.

But now to returne to the doctrine it ſelfe, whoſoeuer loues God, muſt in this manner as hath beene ſpoken keepe the lavv of God. This is proued 1. Iohn 5. 3. 4. This is the louelove of God, that wee keepe his commandements. Is it ſo may one ſay? then that is a verie hard peece of worke, few can doe that, nay ſaith he, his commandements are not grieuous, for all that is borne of God ouer commeth the world, hee ſhewes that a chriſtian ſo farre as hee is regenerate, hee hath conquered the world, and then Gods commaundements ceaſe to bee burdenſome, for the things that make Gods commaundements heauie vntounto vsus, is our worldlineſſe and fleſhlie luſts which ſtriue againſt the ſpirit, but when Gods ſpirit which regenerateth vsus, hath ſet downe and ouer come thoſe luſts, in that meaſure, Gods commandements are verie eaſie & lightſome, & we ſhall with as much comfort and quietneſſe obey them, as Adam in his innocencie, when wee are once trulie conuerted, according to the meaſure of our conuerſion. It is a moſt tedious thing to a chriſtian hart, to obey the diuells commandement, but it is moſt joyous to follow Gods. As if it were permitted to a chriſtian man, for the while, to ſteale, to lie, to commit adultrie, and to breake the ſabboth, or ſuch like, why, his ſoule would abhorre it, and hee would rather die then doe theſe things: it would bee ſuch a vexation vntounto him, but now, to heare the word, to pray, to confer, to doe workes of merciemercy, and the reſt of this kinde, it is euen a recreation and delightfull ſport for him to doe them, for Gods commaundements are pure and holie, and doe delight the hart ſo farre as it is pure and holy. So Iohn. 14. 15. If yee louelove me keepe my commaundements, and I will pray the father, and hee ſhall ſend you another comforter. As if hee ſhould ſay, hee that loueth mee beſt, and keepes my commandements moſt, ſhall hauehave trouble and miſerie, but let not that trouble him, for hee ſhall hauehave my ſpirit which will comfort him and ſuſtaine him in all his miſeries. But I doe keepe Gods commaundements, and hauehave a care to bee obedient vntounto Chriſt, then Chriſt ſayth, verſe 21. Hee that hath my commaundements and keepes them, one muſt firſt hauehave them afore hee can keepe them, hauehave them in knowledge and vnderſtanding, hauehave them in memorie, hauehave them in Iudgement and affection, and then fall to keepe them in action; doe this, and then indeede you louelove Chriſt, but many talke of louing Chriſt and what good freinds they bee to Chriſt, but try them a little by their workes, and you ſhall ſee that they neither hauehave Gods commaundements nor keepe them, and ſo farre as they faile in theſe things, ſo far they faile in the louelove of god, and prouoke God alſo not to louelove them.

This ſerues to confute thoſe diſordered perſons, in whom one can ſee nothing but open rebellion againſt Gods law, open breach of the ſabboth, and manifeſt contempt of Gods word, and yet tell them of it and come to aske them if they bee not aſhamed thus in the face of the worlde to proclame enmitie againſt God, then firſt they fall to ſhifting and cloaking, but if you come with ſo good proofe and ferret them out ſo ſoundlie, that they cannot denie it, but are conuinced to their faces: why then this is next, what are you without ſinne, hauehave you no fault? doe you keepe all Gods Commaundements? yes, miſerable man, there are faults in the beſt. But this is blockiſhneſſe, for is there no difference p. 43betwixt falling by frailtie and through infirmitie, and liuing and lying in a ſinne? and allowing ones ſelfe in the committing of it: that frailtie is in Gods elect children, but this wilfull diſobedience and maintayning is in hipocrits, that God puts away and regards not, this hee will neuer put away, vnleſſe there be an amendement and greater ſoundneſſe: for ſuch perſons louelove not God, and it is juſt if he plague them, and purſue them as his enemies.

This likewiſe ſerues for the great comfort of Gods children, that doe their beſt endeauour to keepe all Gods commandements, and that with a vvilling hart and good intent and minde, not thinking to merit any thing by them, for they know God muſt ſtill ſhew merciemercy euen to thoſe that louelove him, and keepe his commandements. This I ſay comforts all them, for when hee hath done all hee can, hee comes ſhort and faileth, but yet God will ſhew merciemercy, this word may reioyce them, for hee will ſhew merciemercy, as if hee had ſaide, though you come farre ſhort of that you ſhould, and would, yet ſo long as your hart is true, God will ſhew merciemercy, for hee requires not fulfilling but keeping, if one will ſtand to himſelfe, then hee muſt hauehave either perfection or confuſion, but if hee truſt to Chriſt, then hee is vnderunder grace, there is merciemercy in Chriſt, pittying and rewarding, rewarding all their good, and pittying and paſsing by their infirmities.

Thus much for the ſecond commandement, now followes the third in theſe words following.