but he that feareth the Commandement shall be revvarded And chap. 19. verse 16. He that keepeth the Commaundement keepeth his ovvne soule The gâ— blessâ—â— curse of 〈◊〉 Law but he that despiseth his vvaies shall dye And againe chap. 29.18 Where there is no vision the people decay but he that keepeth the Lavv is blessed And Isa chapter 1. vers 19.20 If ye consent and obey ye shall eate the good things of the land but if ye refuse and be rebellious ye shall be deuoured vvith the svvord for the mouth of the Lord hath spoken it Reade also the like Iob. 36.11.12 And againe Isa chap. 3. vers 10.11 and Psalm 58.11 Reade also Genes 4.7 In these and such like sentences are both the curse and the blessing most briefly comprehended that euerie one might easily remember them Reade Ioshua 22.18.20 and Deut. 27. the last verse The curse is briefly noted apart More largely the same are laid foorth together Deut. 11. vers 26.27 c. and chapter 30. from the 8. verse to the end Reade also Iob chap. 22. vers 15.16 c. to the end And Psal 50. the whole Psal and Ier. chap. 7. And Rom. 2.5.6.7 c. 16. In these and such like places of holy Scripture the more large declaration of the curse and blessing is contained But as you may remember there were some other places and proofes to this purpose recited wherein the generall curses and blessings are most largely described Which places and proofes were they They are the vvhole 26. chap. of Leuiticus and likevvise the vvhole 28. chapter of Deuteronomie These whole chapters indeed being very large chapters are replenished with recitall of the manifold blessings which God assureth to all that will obey his Law and of all kind of curses theatened against the disobedient and rebellious But beside these kinds of testimonies there were other proofs alledged which did set forth the generall curse apart by it self and likewise the generall blessing Such as are concerning the curse Hosh 4.1.2.3 Heb 2.2 And concerning the blessing Psal 19.11 and Luke chap â—â— 28. And Hebr. 11 6. Reade also Philip. 4.8.9 After this manifold declaration of the curse and blessing we came to the proofe of our generall corruption and disobedience whereby we haue made our selues void of the blessing and iustly subiect to the curse Mans generall corruption and disobedience to the Law What proofes were they They are such as we reade Psalm 14. and Rom. chapter 3. vers 9. and so forth to the 21. verse and verse 23. There is no difference all haue sinned and are depriued of the glorie of God And Ephes ch 2. vers 3. All are by nature the children of wrath To this purpose also was rehearsed a declaration of the speeches which vsually all such as be not renued and sanctified by Gods grace do cast forth both generally and particularly in contradiction to the righteousnes of the whole Law and of euerie Commaundement of it When obedience to the Law of God is generally vrged why say some do ye thinke that none shall be saued but such as shall liue so holily as you would make vs beleeue we must I warrant you there shall be but a few saued then c. VVe are no Angels say some I am no Saint saith another I cannot liue so streight a life saith the third I should dy quickly if I shold want my merry pastims my pleasant copesmates c. And I warrant you say manie if all were knowne they that are thought to liue so holily are as bad as the worst c. The like are the particular contradictions which were recited concerning wicked speeches against the righteousnesse and obedience of euerie Commaundement After these things did follow on the contrarie the generall proofes of the perfect obedience of our Sauiour Christ wherby all that do truely beleeue in him and repent of their sinnes be deliuered from the curses and made partakers of the blessings can you now call to mind which they were Diuerse proofes for the confirmation of this point were alledged out of the Gospell written by the Euangelist Iohn as namely out of the 4. chap. vers 34. where our Sauiour Christ professeth of himselfe that it was his meate to do the will of him that sent him that is of his heauenly Father and to finish his worke And chap. 8.29 I do alwaies those things that please him And verse 46. in the same chap. Which of you saith he to the malignant Iewes can rebuke me of sinne And vers 55. I know my father and do keepe his word And chapter 12. verses 49.50 I haue not spoken of my selfe but the Father which sent me he gaue me a Commaundement what I should say The glorious and fearefull maner of the publishing of the Law and what I should speake And I know that his commandement is life euerlasting the things therefore that I speake I speake them so as the Father said vnto me And chap. 14.31 As the Father hath commaunded me so I do Hereof God the Father of our Lord Iesus Christ himselfe giueth a most solemne testimonie at his Baptisme from heauen saying This is my beloued Sonne in whom I am well pleased Matth. 3.17 and againe chap. 17.5 at his transfiguration And the same 2. Pet. 1.17.18 Reade also the testimonie of Iohn the Euangelist 1. Epist 3.5 and of the Apostle Peter 1. Epist 2.22 and of the Apostle Paul 2. Cor. 5.21 and in the Epistle to the Hebr. chap. 7.26 Finally it is in many places testified as we haue alreadie seene that he is called the Lord our righteousnesse yea euen in his childhood he saith to his mother Ioseph Knew ye not that I must be about my fathers busines Luke 2.49 And at his Baptisme It becommeth vs to fulfil all righteousnesse Matth. chap. 3.15 VVe are now come to call to remembrance that which was deliuered from our text as it followeth after the words of the Law from the 18. verse of our 20. chap. of Exodus to the 21. verse of the same But first of all I wold haue you make rehearsall of the words of the text VVhich are they Immediatly after the publishing of the words of the Law it followeth thus in our text And all the people saw the thunders and the lightenings and the sound of the trumpet and the mountaine smoking and when the people saw it they fled and stoode a farre off And they said vnto Moses Talke thou with vs and we will heare but let not God talke with vs lest we dye Then Moses said vnto the people feare ye not for God is come to proue you and that his feare might be before you that ye sinne not So the people stood a farre off but Moses drew neare vnto the darkenesse where God vvas What were you taught to obserue and mark froÌ„ these words We vvere taught to obserue these three things First in hovv glorious and fearefull a manner
chap. 31.53 and chap. 47.29.30.31 and chap. 50.24.25 Reade also Neh. 13.25 What is it to sweare or to take an oath It is a very solemne and religious calling of God to witnesse with an acknowledgement in the heart that he is the only wise searcher and most gracious defender of all truth and on the contrary a most seuere iudge and reuenger of all such as shall abuse his name to witnesse any false matter For the proofe of this definition consider that God is the God of truth c. And remember againe that beginning of King Salomons prayer 1 Kings 8.31.32 See the punishment of God vpon Zedekiah for his periury Ezek. 17.18.19 Euer and anon God maketh some example or other of his heauenly iudgement against false swearers according to the threatning Zach. chap. 5.4 and Mal. 3.5 How may we sweare or take an oath aright If we shall follow the Prophet Ieremias instruction in the 2. verse of his 4. chapter What is that which he or rather the Lord God himselfe by him teacheth concerning this matter The Lord saith by his holy Prophet Thou shalt sweare the Lord liueth in truth in iudgement and in righteousnesse and the nations shall be blessed and glorie in him The Equity Thus farre of the euill things forbidden and of the contrary good things commanded in this third Commandement Now what is the equity of it Because he the glory of vvhose name is so highly commended vnto vs and vvherewith vve stand so deeplie charged is not only most vvorthie of all honour and glorie considered in himselfe but also in regard of his most gracious good-will toward his people in that he is minded to giue them honour and glorie in this life and in the vvorld to come according as they shall be carefull in obedience to this his Commandement to seeke the honour and glory of his name Great is the equity of this Commandemēt so that the more iustly shall be the curse due to those that shall trample it vnder their feete yea euen to all such as shall not dutifully regard to obey it And of this curse are we now to consider according to that which followeth in the reason added to the Commaundement What is that The Lord pronounceth that he vvill not hold him guiltlesse that taketh his name in vaine What meaneth this that he will not hold him guiltlesse The Lord giueth to vnderstand that he vvill seuerely punish euery such one as shall any manner of vvay dishonour and abuse the most reuerend and glorious Maiestie of his name That this is the meaning of the Lord it may easily be gathered from the consideration of his most pure and perfect iustice it being such that he cannot lay sinne to the charge of any man but he must take vengeance of it vnlesse it be preuented by repentance and that it please God to hold himselfe satisfied and appeased through the bloud of Christ without which reconciliation the very frame of the world it selfe being defiled with mans sinne could not stand before him Reade Nahum chapter 1.2.3.4.5.6 and Hab. 1.13 Ieremie 5.7 Heb. 10.31 As it is our blessing to haue our sinnes forgiuen because the sinne being forgiuen the punishment also is remitted and chiefly the eternall punishment Psalme 32. So it is our curse and miserie to haue our sinne imputed The Curses for if we be held guiltie then doth vengeance certainly follow though not by and by And the longer it is deferred the heauier will it be whē it commeth according as in the meane while the sinne shall multiply and increase But let vs come to see some of the particular curses such as the Lord threatneth against the transgressors of this Commandement And first what is the curse against such as speake idly or vainly and vnreuerently of God or of his name or of his word or of any of his works I say vnto you sayth our Sauiour Christ that of euery idle vvord that men shall speake they shall giue account thereof at the day of iudgement And againe by thy vvordes thou shalt be condemned Math. 12.36.37 Reade Pro. 13.3 Destruction shall be to him that prostituteth his lips and chap. 18.21 Death and life are in the power of the tongue according as a man vseth it so shall he eate the fruite thereof And in many places of the Prouerbs For if this be true in the abuse of the tongue against men and in humane matters much rather then in the abuse of it more directly to the dishonor of God reade also Ephe. 5. verses 4.6 What is the curse against those that speake more wickedly and contemptuously against the Lord or any part of his word The Lord Iesus shall come to giue iudgement against all the cruel speeches which wicked sinners haue spoken against him Iude the 15. verse Reade also Mal. 1.6.7 and chap. 3.13.14.15 Math. 12.31.32 Concerning the ciuill punishment of the blasphemer reade Leuit. 24.10.11.12.13.14.15.16 And concerning vengeance from heauen vpon the host of Saneherib 2. King 19.22.23.35 What is the curse against the vsuall vaine or froward and impatient swearer Before all things sayth the Apostle Iames sweare not neither by heauen nor by earth nor by any other oath but let your yea be yea and your nay nay least you fall into condemnation Chapter 5.12 In these wordes the holy Apostle forbidding the sinne sheweth that the amendment thereof must be by the acquainting of our selues with a meeke and patient reuerend graue faithfull and constant course of speech in all things which we either affirme when they are to be affirmed or deny when they are to be denied or yeeld our consent thereunto when they are worthie consent But let vs go forward What is the curse against those that sweare by false gods and idols The Lord cannot spare such Ier. 5.7 They shall fall and neuer rise vp againe Amos 8.14 Reade also Ier. 12.16.17 Zeph. 1.3.5 What is the curse against false swearers and periured persons The curse sayth the Lord of Hosts shall enter into the house of the thiefe and into the house of him that sweareth falsly by my name and it shall remaine in the middest of his house and shall consume it with the timber thereof and stones therof Zach. cha 5. verse 4. Reade also Mal. 3.9 I will be a swift witnesse against false swearers and those that feare not me sayth the Lord of Hostes What is the curse of a loose and negligent life vnder the profession of the name and religion of God That which the Prophet Ieremie sayth against those that fight the Lords outward battels negligently or deceiptfully may be verified against all such Cursed be he that doth the worke of the Lord negligently chapter 48.10 What is the curse of those who albeit they are for the most part carefull to honour the name of God with a godly life do yet vpon some speciall temptation yeeld to some grieuous sinne whereby the name of God is euill spoken
vvritten of the Serpent is to be vnderstood of the Diuell vvhose instrument onely the Serpent vvas You answer truly as may euidently appeare by conference of other places of the holy Scriptures with this third of Genesis as 2. Cor. 11.3.14 and Reuela 12.3.4 7.8.9.10.11 and Rom. 16.20 reade also Iohn 8.44 and 1. Epistle 3.8.10.12 Act. 26.18 2. Cor. 4.4 Ephes 2.2.3 Chap. 6.12 and 2. Tim. 2.26 and. 1. Pet. 5.8 and finally 2. Pet. 2.4 c. And in the Epistle of Iude the 6. verse But though Adam and Eue the first man and woman fell away from the Lord lost their first estate and pulled miserie vpon themselues what proofe haue you that it is so likewise with all their posterity In the fift Chapter of the Epistle to the Romanes verses 12.13.14 in these vvords Wherefore saith the Apostle as by one man sinne entred into the vvorld and death by sinne and so death vvent ouer all men for asmuch as all haue sinned For vnto the time of the Lavv vvas sinne in the vvorld though sinne is not imputed or rather not regarded where there is no Lavv. Also death reigned from Adam to Moses euen ouer them that sinned not after the like manner of the transgression of Adam vvho vvas a figure of him that vvas to come This place doth plainly confirme it indeed And it is iust with the Lord that it should be so no lesse then the attainder of the children of a traytour is accounted iust with men vntill the Prince of his clemency mercy shall pardon restore them The issue therefore of all is this that we haue very iust and also exceeding great cause in godly sorrow to lament and bewaile our sinne and to turne to the Lord by true repentance vtterly denying our owne wisedome which is nothing but folly and our owne righteousnesse which is meere iniustice c. if happily we might find fauour with God c. But haue we of our selues due conscience and remorse of sinne so to do Mans recouery not of himselfe We haue it not neither can vve possibly attaine vnto it vnlesse God of his free grace and mercy vouchsafe to giue it that is vnlesse he do by his word and Spirit mightily quicken and awaken our dead and drousie consciences and also mollifie our hard and stony hearts Nay rather vve blesse and thinke our selues happie in putting farre away the consideration of these things from vs euery one excusing and iustifying himselfe against God though we go on in neuer so vvicked and godlesse a course Shew some proofe of this that you say In the 17. Chapt. of Ieremie the 9. verse The heart is deciptfull and vvicked aboue all things vvho can know it I the Lord search the heart And againe Prouerbs 16.2 All the vvayes of a man are cleane in his owne eyes but the Lord pondereth the Spirits Thus therefore it is plaine and manifest euery way that naturally we neither know God nor our selues aright and that our corruption vanitie sinne and miserie is aboue all that we can conceiue so that infinite cause haue we to renounce our selues and all opinion of our owne wisdome and goodnesse so submit our selues to seeke our wisdom from the instruction of the word of God and that our hearts may be renewed by the grace of his holy Spirit and that we should pray vnto him earnestly and continually and vse all good and holy meanes appointed of God himselfe to the same end that so happily we may be blessed of him And so come we now after all former questions premised to the parts of Christian Catechisme and instruction mentioned in the beginning of this our exercise whereunto as was sayd all that hath hitherto bene discoursed hath as it were paued the way Rehearse the Law or ten Commaundements of Almighty God God spake all these vvords and sayd I am the Lord thy God c. We begin with the Law that is with the ten Commandements of Almighty God because they are that portion of Scripture which God hath specially sanctified to discouer vnto vs The Law of God detecteth sinne c. and to cause vs in and by his wisedome to see our owne folly by his holinesse our prophanesse by his righteousnesse our sinne and by our sinne our owne most iustly deserued death and damnation but not that we should peremptorily and without all bayle and maineprise as we may say be condemned but rather that we might be led to Christ Iesus thereby and so in him find wisedome holinesse righteousnesse redemption repentance and godlinesse of life here in this world and life euerlasting with all glory and happinesse hereafter in the kingdome of heauen To the which end and purpose let vs now in the feare of God trusting in his grace and in the blessed direction and comfort of his holy Spirit enter vpon the interpretation of the same the most wise holy and righteous Law of the Lord our God And yet because these words Law sinne curse repentance vertue or righteousnesse and blessing will be of often and necessary vse in this part of our exercise and therefore also necessary to be well vnderstood of all it shall be good for vs in few words to set downe the meaning of them before we come to the particular interpretation of the Commandements I aske therefore what this word Law meaneth The Lavv of God is a deuine rule or doctrine vvhich teacheth and commandeth the perfect righteousnesse of vvorkes That it is so we may perceiue by that we reade Leuit. 18.5 and Rom. 10.5 What is sinne It is the transgression of the Lavv either in deed vvord or thought neuer so litle swaruing from it So doth Saint Iohn define sin 1. Epistle chap. 3. vers 4. And Rom. 7.7 Lust is sinne And Marke 7.21 our Sauiour Christ telleth vs that wicked thoughts defile a man What is the curse of the Law which is the reward of sinne It containeth all the heauy and vvofull effects of Gods wrath that is to say all the plagues and punishments both of soule and body in this life and the euerlasting torment of hell fire in the vvorld to come This is plainly layd forth Leuit. 26. from the 14. verse and Deut. 28. from the 15. verse What sinne curse blessing c. do meane c. And Chap. 29.18.19 c. and chap. 32.22.23.24.25 and Isaiah 30.33 and Matth. 25.41 What is repentance whereby if it be of faith the curse may be auoyded It is an vtter forsaking of all sinne proceeding of hearty sorrovv for it vvith vnfeined hatred and strife against it and a zealous following of all true godlinesse and vertue vvith constant ioy and delight therein That this is the nature of repentance reade Isaiah 1.16.17 Amos 5.15 Rom. 12.9 2. Cor. 7.1.10.11 and Prouerbs chap. 21.15 It is ioy to the iust to do iudgement What is vertue or righteousnesse which is the chiefe fruit or part of repentance It is perfect
Sam. 2.25 and Isai 7.13 that in the like proportion the transgressiō of the first table is greater more hainous thē of the second And further also it is to be obserued for the making vp of this second rule that there are diuerse degrees of good duties commaunded in either table Mat. 12.31 1. Tim. 1.13 and that there is an inequality of the sinnes vvhich are forbidden the one being vnequally and vvith the disaduantage compared and weighed vvith the other and accordingly a diuerse degree or measure of the curse punishments either in this life or in the vvorld to come Thirdly to the more thorough vnderstanding of the Lavv of God vve are to obserue that vvhat euill or sinne soeuer is forbidden in any Commandement there the contrary good thing or vertue is commanded and on the other side vvhat good thing soeuer is commanded there the contrary euill thing is forbidden Fourthly that vnder one thing expressely either commanded or forbidden all of the same kind vvhat soeuer causeth or any vvay helpeth and furthereth the same they are likewise either commanded or forbidden as coadiutors and accessaries therunto or as hauing a mutuall relation the one to the other Fiftly that albeit for order of doctrine there is a most perfect distinctiō of euery Cōmandemēt frō other yet as touching practise they are so nearly knit together that no one can be perfectly obeied vnlesse all be obeyed one being trāsgressed al are transgressed And for the same cause also there are some kind of duties the contrary transgressions either commanded or forbidden in many yea sundry times in all the Commandements according to the diuerse or contrary ends purposes vvhereunto they do serue according as they are either diuersly or contrarily applied Sixtly that the curse of eternall death and of all the euils miseries of this life is due to the least transgression of any part or branch of the Law and much rather the generall transgression and contempt of it but that the blessing of euerlasting life is not due as a deserued reward or det vnlesse the whole Lavv be fully and perfectly obeyed as vvas answered before Seuenthly that our Sauior Christ only of all men hath perfectly fulfilled obeyed the Law but that all other are transgressors and therefore iustly vnder the curse and condemnation vvhich it awardeth Finally that vvithout faith in the same our Sauiour Christ none can be freed frō the curse threatned by the Law much lesse partaker of any blessing promised in any of the Commandements and least of all a partaker of euerlasting happinesse And yet touching those that do truly beleeue in Iesus Christ and earnestly repent of all their sinnes that their sincere though vnperfect obedience is accepted vvith God and shall of his free and vndeserued grace on our parts only for Christs sake be perfectly rewarded partly here in this world but fully after this life in the kingdome of heauen according to the diuerse degrees and measure of euery mans faith and obedience All these things are necessarie to be obserued indeed the proofes whereof are for the most part cleare in themselues the which yet I will briefly repeate that ye may the better vnderstand them and that they may be more firmely fixed in your minds First because God is a Spirit most wise holy and righteous therefore must his Law be answerable to himselfe c. Reade Deut. 4.5 c. Psal 19.7 c. Rom. 7.12.14 The second third and fourth may easily be confirmed by considering them in their instances for the exemplifying of thē is the prouing of them And touching the diuerse degrees of curse or punishment Particular rules for the interpretation of euery Commandement reade Math. 11.20 c. chap. 12.45 Luk. 10.12 and chap. 12.47 Rom. 1.27 c. and chap. 2.1 c. 2. Thes 2.11.12 and 2. Tim. 4.14 c. and 2. Peter 2.20.21 Numb 15.26 c. compared with verses 30. c. For the fift and sixt reade againe Deut. 27. the last verse and Gal. 3.10 Rom. 3.19.20 and Iames 2.10.11 For the proofe of the seuenth reade Rom. 8.3.4 and chap. 10.3 and 2. Cor. 5.21 1. Pet. 2.22 3.18 and 1. Iohn 3.5 Isaiah 53.5 c. And Ier. 23.6 The Lord our righteousnes And the places before alledged Rom. 3.21.22 and Gal. 3.12.13.14 and verses 21.22 For the last point reade also Rom. 8.1 c. 1. Tim. 1.9 Acts 10.34.35 Psal 19.11 91.14.15.16 Mat. 10.42 and chap. 25.34 c. 2. Cor. 5.10 2. Tim. 4.8 Math. 5.12 Hebr. 11.6 Gal. 6.7 and 2. Cor. 9.6 And now these things obserued more generally we may perceiue the more easily what is to be considered in the particular handling of euery commandement the which things also haue bene declared I would gladly heare them likewise rehearsed of you they being well neare the same with the other Shew therefore which they be They are these vvhich follow First the sence and meaning of the Commandement that also first negatiuely vvhat is forbidden and then affirmatiuely vvhat is commanded in the 1. 2. 3. 6. 7. 8. 9. 10. But in the 4. and 5. commandements first affirmatiuely vvhat is commanded and after negatiuely vvhat is forbidden Secondly the particular equity of it Thirdly the particular blessing promised to the perfect obedience of it Fourthly the particular curses or punishmēts threatned against al such as either make shew of obediēce only in hypocrisy dissimulatiō or do neuer so litle trāsgresse against any duty required Fiftly the particular application of the curses due to euery one in respect of the same particular mutterings and secret rebellions as they are in any more or lesse Finally a particular declaration how our Sauior Christ only hath perfectly obeyed the Commandement which we haue in hand and what manner of obedience to the same that is vvhich God accepteth at the hands of the faithfull Preface or generall reason for the authorising of Gods Law for Christ Iesus his sake though it be vveake and vnperfect These things thus obserued let vs come to the first Commandement which is that Thou shalt haue no other Gods but me Or thus Thou shalt haue or let there be no strange God to thee before my face for such are the words of the originall text though in the same sence and meaning with our vsuall and accustomed translation But in the 20. Chapter of Exodus where the Law of God is set downe there are other words before these which as ye may remember haue bene interpreted vnto you Which are those Thē God spake al these words saying I am the Lord thy God which brought thee out of the land of Egipt out of the house of bondage In the holy lāguage we reade out of the house of seruāts but in the same sence because the Israelites were there in seruitude and bondage read Leu. 26.13 Deut. 4.20 and 1. King 8.51 and Deu. 5.15 But what were you
example of their faithfull and godly parents how few or how manie soeuer they be So indeede do the words of the commandement it selfe limit the promise Reade also Psalme 103.17.18 Remember Ezechiel againe 18.14 c. But what if the children of faithfull parents dye before they know what belongeth to the true worship of God neither haue knowledge and faith to loue him and to keepe his commandements There is notwithstanding very comfortable hope because they are vvithin the compasse and charter of the couenant It is true for God hath fayd of the faithfull worshippers of him I am thy God and the God of thy seede Genesis 17.17 and chapter 12.2 And our Sauiour Christ assureth vs that to such belongeth the kingdome of heauen Marke 10.14 reade also 1. Corinthians 7.14 Yet we see that euen of the children of the faithfull manie that liue to come to knowledge do afterward vtterly degenerate and refuse to walke in the steppes of their faithfull parents and so pull downe the curse of God vpon their heades yea the true worshippers of God themselus their godly children haue alwayes and do still meete with manie great afflictions and troubles according as it is said Great are the troubles of the righteous Psal 34.19 What is to be said to these things God hereby giueth to vnderstand that his election is free and also that all mankind is naturally corrupt and sinfull from the vvombe and that the obedience of his best seruants is vnperfect vvhich maketh the iarre and putteth all as it vvere out of time So that of necessitie vve must haue recourse to the fountaine of Gods free grace and mercie in Christ Iesus for the assured ground of our stay comfort in the midst of al our troubles vntill the Lord shall in his good time deliuer vs out of them all So it is in the place of the Psal before mentioned Great are the troubles of the righteous but the Lord deliuereth them out of them all Vndoubtedly if we could hold on in an euen and constant course of obedience his mercies toward vs shold flow as it were with a continuall streame vpon vs without interruption but because we go so often out of the way we meete with the curse at the least with the tagge of it as one may say in steade of the blessing Now therefore these things being true both touching the curse and also the blessing as they are indeede most true how commeth it to passe that they do vsually so litle affect people either to breede in them carefulnesse to flie idolatrous and superstitious worship or to prouoke them to be vpright zealous in the true worship seruice of God What is the cause of this It is by reason that we do not consider duly of that which God himself alledgeth to admonish and prouoke vs all to be aboue all things most careful to yeeld him his most due seruice worship What is that which God alledgeth to this end His almighty power eternal decree wherin he standeth fully armed and most zealously bent both with iustice to take vengeance vpon al Idolaters and also in mercie to blesse and reward all his true worshippers and faithfull seruants These things which are most weightie and of greatest importance aboue all other are contained in those his diuine titles which here againe the Lord repeateth from the preface or generall reason of his Law saying For I the Lord thy God and in this new title of iealousie which he taketh to himselfe by a similitude taken from the disposition of a most louing husband who cā least indure to be vnfaithfully dealt withall by his wife aboue all other and is a most hote pursuer of him which hath defiled his mariage bed as we reade Prouerbes 6. in the end of the chapter God grant that all of vs may better consider of these things Why is Idolatry compared to bodily adultery First to set forth how abominable this sin is in the sight of God Secondly to note the extreame delight and pleasure which Idolaters take in this sottish haunt they being as it were wood and mad in the haunting after it Thirdly because they are by all meanes most lauish and prodigall in the vpholding and aduancement of it Finally because the spirituall adulterer as well as the bodily is continually restlesse and vnsatisfied seeing they haue both of them left the wayes of God whereunto onely he hath promised the blessing of sacietie and contentment Touching the first reason we haue seene it alreadie from the 16. chapter and the 23. chap. of Ezek. where the Lord describeth it so odiously that were it not that the Lord hath seene it so meet we wold think that it might not with shamefastnesse be so vttered But the reuerence of his most holy and pure wisedome teacheth vs to lay all the shame iustly vpon our owne extreame folly which hath giuen so vehement an occasion of it c. Of the second and third reason their owne practise in their often and long pilgrimages their manie and great offerings gifts both in life and at their death their costly decking of their images c. are a plentifull and reall witnesse famous as in a theater c. Euerie man is a damnable transgressor Last of all that they are restlesse and vnsatisfied and neuer quieted it is affirmed Ps 16. and may be gathered by the name which the Lord giueth in manie places calling them terricula such things as rather terrifie and vexe then comfort c. Hitherto of the interpretation and equitie and of the curse and blessing of this second commandement Now that we may come to the vse and so as shortly as may be grow to the conclusion Haue you perfectly obeyed this so iust and equall a Commandement that therby you stand freed from the curse threatned and that ye may as a recompence of your obedience looke for the blessings promised To speake truely neither I nor anie other can say so but rather all of vs do grieuously and continually sin against it one way or other It is the onely mercie and grace of God vvherby vve are preserued from grosse idolatrie and the occasions thereof and that vve are taught trayned vp in the vvay of his true vvorship And if vve could rightly iudge our selues vve should find that by nature vve are as prone and readie to all superstition Idolatry as any other which haue bene this way misled before vs. It is true for idolatrie is very pleasing to the naturall man as that which is of his owne deuising and which man hath himselfe euery way fitted to serue his owne humor Suum cuique pulchram It hath all things delightfull to the sight of the eyes to the hearing of the eares to the smelling of the nose goodly and sumptuous Churches and monasteries beautifull and braue Images sweet melodie and descant fragrant and odoriferous smels of incense To speake in a word it is
and slaunderer c. Psalm 140. in the 9. verse thus we reade Backebyters shall not be established vpon the earth euill shall hunt the cruell man to destruction Yea and by that which we reade in the 15. Psalme we may perceiue that this sin is as a barre against all such that they cannot enter into the kingdome of heauen And beside by that we reade Psalm 101. verse 5. we may see they are such a kind of people as are not to be suffered in a godly family or Christian common wealth And further concerning the ciuill punishment of the slanderer in the common wealth of Israell to wit in the case of the slaunder of a virgin touching her virginitie reade Deuter. chap. 22. verse 13. c. to the 19. verse Thus then the curse is great against false witnesses lyers and slaunderers Is there anie curse also against them that conceale that truth which of dutie they ought to disclose and vtter It is said of such that they shall beare their iniquitie Leuit. chap. 5. the 1. verse Now surely if iniquitie be vpon them the punishment will follow if it be not preuented by repentance and by humble supplication to God for the pardon and forgiuenesse thereof But let vs proceede What is the curse against him that doth discouer the secrets of his neighbour which he ought of loue and faithfulnesse to haue concealed He that dealeth thus shall worthily loose his chiefe friend according to that we reade Prou. 17. verse 9. He that couereth a transgression seeketh loue but he that repeateth a matter separateth the Prince And chapter 25.9.10 Debate the matter with thy neighbour and discouer not the secret to another least he that heareth put thee to shame thine infamy cease not Thus reproch is punished by reproch The curse of him that flattereth and dissembleth with his neighbour is yet behind What proofe haue you that such are accursed The curse saith king Salomon shall be imputed to him that blesseth his friend with a loud voice rising early in the morning to do it Prou. 27.14 And Iob chap. 17. vers 5. The eyes of his children shall faile that speaketh flatterie to his friends Or thus The eyes of those that giue themselues to flatter sooth vp their friends they shall faile Such is the curse of the flatterer euen of such who as was said before rise vp early to do it as it is written of Absolon that he did 2. Sam. 15.2 Reade also Prou. 12.2.3 Now what is the curse of him that rashly mis-iudgeth his neighbour and mis-construeth his words and deeds interpreting them in the worst part Iudge not saith our Sauiour Christ that ye be not iudged for with what iudgement ye iudge ye shall be iudged and with what measure ye meat it shal be measured to you Mat. 7.1.2 Our Sauiour Christ speaketh of this no doubt as of a iust punishment of God vpon all rash iudgers Wherfore seeing he thus ordereth the hearts of men shall we not much rather suppose that he himselfe will vse seueritie of iudgement against such rigorous censurers What is the curse against those that refuse to hearken to instruction that so by leading a faithfull and godly life they might get them selues a good name The iust and due curse hereof is shame and reproch both before God and man Such indeed is the fruite of a licencious life Prou. 5. verses 12.13.14 and chap. 10.7 The name of the wicked shall rot And chap. 13.18 Pouertie and shame is to him that refuseth instruction Read a fearefull imprecation in that respect Psal 109.13.14.15 reade also Eccles chap. 11.9 Shew likewise what the curse is against such as forsaking the wayes of God refuse to hearken to instruction rebuke for the recouerie of a good name Instruction is euill to him that forsaketh the way and he that hateth correction shall dye The Blessings Prou. chap. 15.10 and vers 32. He that refuseth instruction despiseth his owne soule and chap. 29.1 A man that hardeneth his necke when he is rebuked shall suddenly be destroyed and cannot be cured Reade also Matth. 12.43.44.45 and 2. Pet. 2.20.21.22 Hebr. 6.4.5.6.7.8 and chap. 10.26.27 But we haue witnesses enough And thus we may also yet further perceiue how the Lord accursing all vntruth against a mans neighbor in matters of this life must needs much rather hold those accursed which lye vnto himselfe or beare false witnesse more directly to the falsifying of the rruth of his diuine will and doctrine to the speciall dishonour of his name and to the perill of mens soules Of the curse of such as lye vnto God consider from the example of Ananias and Sapphira Act. 5.3.4.5 c. And of such as speake lyes and teach false doctrin through hypocrisie reade 1. Tim. 4.1.2.3 Reade also Deut. 13. and Ierem. 23. and chap. 28.15 Ezek. chap. 13. Reuel chap. 19.20 and chap. 20.10 and chap. 22.18.19 Reade also Numb 14.37 Those men that did bring vp that vile slaunder vpon the land shall dy by a plague before the Lord. But this consideration doth more properly belong to the curses against the transgression of the first Table where also it hath bene considered of Let vs therefore leaue this point and come to the blessing which God hath promised to the obedience of this Comm. And first of all what is the blessing of the true and faithfull witnesse before a Magistrate as also of him that hath a general care to speake the truth from the heart The Lord assureth all such that they are the true members of his Church here and that they shall for euer rest with him in his heauenly kingdome and neuer be cast out or remoued as we reade in the 15. Psalme This surely is an excellent Scripture most comfortable to the purpose as we haue lately heard from the sermons made vpon it Read also Prou. 12.19 and verse 22. and chap. 21. vers 28. Shew in the next place what the blessing of such Iudges and Magistrates is whosoeuer be truely carefull to examine witnesses diligently that according to a true testimonie they may iudge truely Mercie and truth preserue the King as we reade Prou. 20.28 and chap. 24. vers 25.26 To them that rebuke the wicked shall be pleasure and vpon them shall come the blessing of euerie good man They shall kisse the lips of him that answereth vpright words Here are three notable blessings bound vp as it were a threefold cord twined together The safetie of the estate of the king in his princely royaltie Much inward ioy and comfort of conscience great pleasure as it is called And the louing and reuerend subiection of the people noted by their prayers to God for them and by the kissing of their lippes which are speciall fruites and tokens of speciall loue Reade also Prou. 29.14 The blessing thus promised to the King as to the head and chiefetaine of the common wealth descendeth no doubt vpon euerie inferiour Magistrate as vpon