Lectures Upon Exodus 20, Lecture 2
¶The ſecond Lecture vponupon the thirde, fourth, fifte and ſixte verſes.
3 Thou ſhalt hauehave none other Gods before me.
4 Thou ſhalt make thee no grauen image, neither any ſimilitude of things that are in heauen aboue, neither that are in the Earth beneath, nor that are in the waters vnderunder the earth.
5 Thou ſhalt not bow downe to them, neither ſerue them, for I am the Lorde thy GOD, a ielous God, viſiting the iniquitie of the fathers, vppon the children vponupon the third generation, and vponupon the fourth of them that hate me.
6 And ſhewing merciemercy vntounto thouſandes, to them that louelove me and keepe my commaundements.
ALbeit the time would nor permit me to ſpeake the laſte day of the third verſe, but forced me to reſerue it vntounto this day, and to ioyne it with this matter that now you hauehave heard (of not making to our ſelues any grauen image) yet that whiche time hath nowe knitte together, is by the iudgement of diuerſe godlie and learned men, not to be ſundered at all. For they take that (of hauing the Lord our God) which hath already beene declared, to be the firſte commaundement, and this Scripture that now I hauehave read, conteyned in theſe foure verſes, to be the ſeconde. Of this iudgement was that learned Father Peter Martyr,Rom. 7. whoſe wordes are theſe in his Commentarie vppon the Romanes. I ſuppoſe the firſte commaundement to be that which is ſett before the reſte in ſteade of a proheme, I am the Lorde thy GOD whiche hauehave brought thee out of the lande of Aegypt. For in theſe wordes are we commaunded to accompt him for the true God, and that we ſhoulde not thinke that he is to bee worſhipped together with other Gods, ſtraight way is added the ſecond precepte, wherein wee are prohibited to worſhip ſtraunge Gods, and grauen thinges and images, and if a man will more narrowly conſider the thing, he ſhall ſee that together with this firſt comaundemente is offered vntounto vsus the Goſpell, for in it GOD promiſeth that he will be our God. Theſe are the wordes of Peter Martyr.
Of this iudgement in like manner was that learned and godlie man M. Bucer, as appeareth in his expoſition vponupon 24. Pſalme, where hee hath theſe wordes. The firſt thing of all in the matter of our ſaluation, is to beleeue in one Lorde our GOD, from whome as the fathers had their deliuerance from Aegypt and all other bleſſinges beſide, ſo wee all receiue the good things that we hauehave, whiche is taught in the firſte of the ten commaundementes, that is to ſay, in this, I the Lord am thy GOD whiche brought thee out of the land of Aegypt. The ſeconde cōmaundement is to ioyne no feigned God with the true GOD, which mans madneſſe is alwayes accuſtomed to do: neither were theſe men alone of this iudgement, but followed in it the opinion of ſome of the beſt learned among the interpreters of the Hebrue, who doe thus diuide theſe two commaundements, taking yt of making grauen images to be a braunch of ye ſecond cōmaundement, which forbiddeth vsus either to ioyne any falſe God to the only true Lord, or to worſhip ye true God with any falſe worſhip deuiſed of our ſelues, & not cōmanded frō him. For as it followeth in that place whiche now I cited out of M. Bucer, the blindenes of man is accuſtomed to giuegive ſo much to his own deuiſes, in ioyning ſome in worſhip with God, or to that which he hath deuiſed for the worſhip of god, that he wil not depend vponupon the mere goodnes of God alone. And for the moſte parte (ſaith he) they ſeke by ſuch ceremonies to pacifie the lord, whom they do perceiue to be offended with their wicked life, which thing hath greater blaſphemie in it then we can conceiue of. It is moſt ſure that when once man dare aduenture, to put others in the honour of worſhip with the Lorde (whiche thing he hath forbidē) he wil not be afraid to bring vponupon him an other worſhip then he hath commaunded: theſe bothe come from one corrupte beginning, as ſhall (God willing) heereafter more plentifully appeere.
We are in this commaundement forbidden to worſhip any together with him, or to admitt any worſhip of him, beſides his owne whiche he hath lefte vsus in his worde, the Lorde therefore woulde hauehave vsus to ſeeke al good things at his hands alone, and cannot abide that we ſhould hauehave other Gods before his face, or vppon his face, for this interpretation will bothe the wordes and the meaning beare very well: as if he ſhould ſay, In as muche as I hauehave taken vponupon me to care for you, and to honour my ſelfe by ſhewing foorth the treaſures of my grace vponupon you, it ſhall not be lawfull for to darken the light of my goodneſſe, by ſeking to obteine that at the hands of any other, the gift wherof I hauehave reſerued to my ſelfe alone, for the glorie and praiſe of the riches of my grace. For I doe you to vnderſtand, that when ſoeuer you ſeeke to any other then me, for any parte of your welfare, you doe as it were drawe a corteine ouer my face, that I cannot be ſeene in the full ſhewe of my merciemercy, howe I am affected towardes you, while they by ſtepping betweene, conuey ſome praiſe of the gifte and merciemercy to them ſelues. Heere we ſee all paſſages to the virgine Marie, Angels or Saintes whatſoeuer, to be ſtopped vpp, and the way to GOD opened vntounto all, in their neceſſities to run thyther, with an aſſured hope of comforte, by reaſon of the promiſe.
When Sathan would hauehave obteyned of our ſauiour Chriſte, a parte in the honour of worſhip, he telleth him it was written:Matt. 4.10. Thou ſhalt worſhip the Lord thy God & him alone ſhalt thou ſerue, the anſwere of our ſauiour Chriſt being according to ye queſtion and demaund, telleth vsus that Sathan would not hauehave refuſed to hauehave had the Lord worſhipped, ſo that he might hauehave obteyned to hauehave beene partaker with him in it. It declareth alſo that not only the Lord refuſeth to hauehave Sathan, but alſo any other whoſoeuer, to be worſhipped with him. for it is written, Him alone ſhalt thou ſerue.
Inuocation therefore and prayer, beeing a worſhip that the Lord preferreth aboue ſacryfice, may not be giuen to any Sainct or Virgin, but muſte be reſerued vntounto the Lord alone, who will not hauehave his grace darckened, or his glorie parted with any. Neither can he ſuffer that the virgin Marie, or any ſaint or angel ſhould cōe into any opinion of mercy, either aboue him, or equall with him: whiche muſt be graūted, if this be cōfeſſed, that it is lawful to call vponupon thē. For why ſhould we come in prayer vntounto them, if he who is of greater power to perfourme our requeſt, be alſo of more merciemercy to incline fauourably to our demaunds? This reſorting therefore vntounto them by prayer, hath in it a plaine profeſſion, that they are more redily inclined vntounto compaſſion, then the Lord: which in deed denieth him to be God. For he is not the true God, if any do exceede him in merciemercy and compaſſion. It cannot be that the Lord ſhould be God, if any be found his ſuperiour or match in merciemercy, wherein conſiſteth his chiefe glorie. But of this (God willing) more ſhall be ſpoken when I come to ſpeake of prayer:Rom. 5. And yet it may not be forgotten that in dying for vsus when we were enimyes vntounto him, he lefte that patterne of merciemercy behinde him, the like whereof hath not beene hearde or ſeene in any: which cannot but leade vsus in beliefe to hope for more mercy from him, then from any other. If any thinke that prayer is not ſuche worſhip of God wherewith he is ſo delighted, but that he can bee content that others, as Sainctes or Angels, ſhould alſo hauehave that honour: let them peruſe the 50. Pſalme, and they ſhall finde that the Lorde preferreth this ſeruice of his (to bee called vppon in neceſſitie) aboue all ſacrifice and outwarde worſhip. The Churche of Rome will not giuegive out licence to offer ſacrifice vntounto Saintes that bee departed from this life, and yet the Lord ſetteth prayer in dignitie aboue ſacrifice, making it a ſeruice that doth more honour him, then doth that other.
For what greater honour can he hauehave, then to bee magnified in this greatneſſe of his merciemercy, that hee ſhoulde bee the onelyonly ſanctuarie for the diſtreſſed in their calamitie. The Angels themſelues hauehave refuſed to bee worſhipped of men, knowing that the Lorde wil not hauehave his glorie parted vntounto others.Reue. 22.8. In the Reuelatiō, Iohn profeſſeth that he fell down to worſhipp before the feete of the Angel, and that the Angel ſaide vntounto him, Se thou do it not, for I am thy fellow ſeruant, and the fellow ſeruaunt of thy brethren the prophets, and of them which keepe the words of this book: Worſhip God. The Angel refuſeth worſhippe, placeth himſelfe as a ſeruaunt among them that ſerue the Lord after his worde, and chargeth him to worſhip God. Let vsus learne to bridle this affection, that ſeeketh to be approued vnderunder the title of a good intent: for it is a ſtrong perſuaſion to the fleaſhe, that the Lorde cannot refuſe, but well like of whatſoeuer worſhipp wee offer, ſo it bee to no other, thē thoſe that are beloued of him, of whom he hath declared his likeing by graces and gyftes graunted vntounto them in greater meaſure, then vntounto the common ſort of his ſeruauntes. We may well ſuſpect our infirmitie, when the Euangeliſt Iohn was almoſt carried away with his weakneſſe in this parte. For the infirmitie of the fleſh reaſoneth thus. Can it be any offence to honour & aduance them whome God himſelfe hath honoured? Hath not God himſelf declared by his graces giuen vntounto them, what reckoning he maketh of them? Can we make too much of them, whome God ſo tenderly loueth? Theſe are the pathes of good intents wandering without the worde: Nay, they proceede further. If wee ſhall be approued of the Lorde, wee muſt creepe into fauour with thoſe that are deere vntounto him: and the next way to hauehave fauour with him, is to growe into the fauour of thoſe that are neere aboute him, according as the practiſe is to get the good lykings of men, that are of greate calling heere in earth, by growing into the lyking of thoſe their ſeruantes, that can doe moſte of all with them. But we are taught of the Lord himſelfe, that his wayes differ from oures as farre as Heauen differeth from the earth, and that the Heauens are not ſo farre in height aboue the Earth, as are his thoughts aboue oures. So that wee offer exceeding wronge vntounto his maieſtie, while we thinke to bring him vnderunder the condition of mans infirmitie, whoſe good countenance cannot be obteyned, vnleſſe in the perſons of thoſe whome hee eſpecially lyketh of (by brybing or flattering of them) he him ſelfe may ſeeme to be honoured, and the holde of his fauour craftily vndermined.
The word of the Lord ſhaketh off all ſuch follies, telling vsus, that it is the hearing of his worde & keeping of the ſame yt getteth credite with him that maketh vsus allied vntounto him: euen to become truely the mother, ſiſter, or brother of him: as wee read in the goſpell after S. Luke,Luke. 8.21. in the which place he doeth ſo commend this kinred (as I may call it) of his worde, that he maketh no reckoning of any other, but in reſpect of that. Wherein hee doeth notably reproue the fooliſhe fancie of fleaſhe and bloud which imagine that they can offer nothing vntounto the virgin Marie, wherin they ſhall not binde him vntounto them: the Lord therefore is conſtrained to ſignifie, that thoſe naturall reſpects preuaile not with him, as with weake men, but that the hearing of his worde and doeing of the ſame, is all in all with him, and the onelyonly worſhip that pleaſeth him, which when it is wāting, he accepteth of no ſeruice, hauehave it neuer ſo greate ſhewe of mans reaſon for it.
As wee may not take vponupon vsus to worſhip any beſides the Lorde, no more is it lawfull for vsus to giuegive any worſhip to the Lord, but onelyonly that whiche is allowed in his word: and therefore hath he forbidden vsus to make any grauen image, imagining that way to pleaſe him, and to doe a worke that is acceptable vntounto him. For thoſe that bow vntounto grauen Images, thincke and ſay that the Lorde is ſerued therein, and that they doe it not vntounto the Image, but vntounto the Lorde repreſented vntounto them in the Image: but the Lorde in this commaundement forbiddeth as well the falſe worſhip of the true GOD, as the giuinge of any parte of his true worſhip vntounto a falſe God, I meane vntounto any beſides the onelyonly true God. It commeth all from one founteine, to dare be bolde to giuegive vntounto him any worſhip beſide that which he hath cōmanded, and to worſhip any other beſides himſelfe: which thinge he hath in many places plainely forbidden, & therefore in this cōmaundemente he repreſſeth this intollerable boldneſſe of man, that in his owne deuotion will preſume to pleaſe the Lorde, either in the worſhipping of others, or in any other maner of worſhipping him, than he himſelfe hath opened in his worde. In this ſeconde parte (concerninge grauen Images) there are certeine wordes, which beeing layde open, will make the better entrance to the true ſenſe and meaning of the whole: in conſideration whereof, it ſhall not be vnprofitable, briefely and in a worde to touch them. It is ſaide here that he is A ielous God: which ſignifieth, that he can not ſuffer vsus to ioyne any with him, in the cauſe & care of our welfare. A kinde of ſpeach borrowed from husbandes: who can not abide to ſee the mindes & affectiōs of their wiues entangled with any other men, but require to hauehave them kepte pure and chaſte to them ſelues alone. The purſuing of his diſpleaſure (whiche is heere recited) towarde the thirde and fourth generation of them that hate him, ſeeming to maintaine vnrighteouſnes in the Lord, is to be vnderſtoode of ſuch children, as treade in the ſame ſtepps of iniquitie with their fathers. For otherwiſe that of the Prophet Ezechiel is true,Eze. 18.20. The godly ſonne ſhall not beare the iniquitie of his vngodly father.
Theſe thinges beeing now made plaine vntounto vsus, let vsus goe forwarde with the matter that wee hauehave in hand. The Lorde God in forbidding the worſhipping of images, and ſo vnderunder that, all other kinde of worſhip inuented by man, addeth this reaſon to diſuade vsus from it, becauſe hee is become our God, who is iealous ouer vsus, and cannot abide that wee go after any other: this reaſon to diſuade vsus from idolatrie, maintaining ſuche tender affection of God towardes his as cannot ſuffer them to looke aſide after any other, becauſe hee woulde hauehave them, as they are in deed, ſo to take them ſelues wholy beholden to him, argueth that Idolaters and falſe worſhippers of God, are ſo caryed away with the louelove and affection that they beare vntounto thoſe whome they worſhip with the LORDE, and with the opinion of that their deuiſed worſhippe of him, that they depende not wholy vppon his goodneſſe, takinge him alone to bee their whole happineſſe, the onelyonly author and worker thereof, but are parted and diuided in their affection, imagining and perſuading them ſelues that they are beholden, and that not a little, (for the benefites they hauehave what ſoeuer) vntounto thoſe whome they worſhip, and vntounto this their deuiſed ſeruice of the Lorde.
This thinge is notably declared by the Prophet Hoſea:Hoſea. 2.5 where the Idolatrie of the Iſraelites is reſembled in the adultereſſe and whoriſh woman, that ſayeth plainely ſhee will goe after her louers which gaue her breade, wooll & flaxe. Their mother (ſayth the Lorde by his Prophet) hath played the harlot, ſhee that conceiued them hath doone ſhamefully, for ſhe ſaide I will go after my louers that gaue me my bread and my water, my wooll & my flaxe, mine oyle and my drinke.
It is the perſuaſion of the Idolaters, that the bleſſinges whiche they hauehave are the giftes and rewardes of thoſe whome they worſhippe, and of that their deuiſed worſhippe. It is yet a common thinge in the mouthes of many, that the worlde was good when men worſhipped Sainctes and Images: there was plentie of all thinges, ſo that euen now we may deſcry the whore by her wonted ſpeeche, I will goe after my louers that gaue me my wooll and my flaxe, mine oyle and my drink.
In the 8. verſe of this Chapter the Lorde ſayeth plainly by his Prophet, That this whore did not knowe that it was he that gaue her corne, and wine, and oyle, and multiplied her ſiluer and goulde, which was beſtowed vppon Baal. It doeth plainely appeere by this, that the Idolaters are drawen in their hart and affection vntounto thoſe whome they worſhip, nouriſhing a ſecret perſuaſion that they hauehave their benefites from thence: whereby it commeth to paſſe, that their hearts departe by little and little from the Lord. We hauehave a plain profe of this in Poperie, not only by their ſpeache that ſay, while they worſhipped Sainctes they had ſtore and plentie of all thinges, but alſo by their practiſe, who had aſſigned vntounto ſeuerall Sainctes the honor of help and aide in ſeuerall cauſes of diſtreſſe. To ſome they aſſigned the charge for agues, to others for the frutes of rhe earth, and to ſeuerall kingdomes & countries they aſſigne ſeuerall Sainctes for patrones. To theſe they did reſorte in diſtreſſes, theſe they called vppon, when any help came, they receiued it as the benefite of that Sainct to whom they had allotted that charge. Thus hauing diſtributed Gods office vntounto others, and hauing put ouer the diſtribution of ſeuerall benefites vntounto ſeuerall Sainctes, and (as men that tendred the trouble of the Lorde) ſet almoſte ouer all dealings vntounto other vnderunder him, being any way releeued, the honour therof if it were not altogether giuen away from the Lorde, at leaſt it muſt be parted: ſo that it cannot be but ye talke of the whore, That ſhe will go after her louers, that hauehave giuen her her oyle and drinke, her woll and flaxe. For to what ende ſhould ſhe ſo reſorte vntounto them, if hauing helpe that way, ſhe meant not to returne the honor vppon them. The trueth is ſo, that worſhipping any beſides the Lorde, as alſo in giuing him any worſhip of their owne deuiſing not confirmed in his worde, they are caryed ſo away with the opinion and worthineſſe thereof, that they do not wholy depend vponupon the goodnes of the Lord, therefore we ſhall finde it often in the ſcriptures where the Lord laboreth to ouerthrowe Idolatrie and worſhipping of Images: in the ſame place he magnifieth his owne goodnes and his alone goodnes towards them, a notable confirmation whereof we hauehave in the prophet Eſay ſpeaking of them that ſet vp the woods of their Idol:Eſai. 45.21. Immediatly vppon it he hath theſe words, There is none other God beſides me, A iuſt God, and a Sauiour: there is none beſide mee. Looke vntounto mee, and yee ſhall bee ſaued: all the endes of the earth ſhall be ſaued, for I am God, and there is none other. I hauehave ſworne by my ſelfe: the worde is gone out of my mouth in righteouſnes, and ſhall not returne, that euerie knee ſhall bow vntounto me, and eueryevery tongue ſhall ſweare by me. Surely he ſhall ſay, In the Lorde hauehave I righteouſnes and ſtrength, he ſhall come vntounto him, and all that prouoke him, ſhall bee aſhamed. The whole ſeede of Iſrael ſhall be iuſtified and glorie in the Lord. It is worthy the diligent conſideration, that in depreſſing of idolatrie and falſe worſhipp, he ariſeth to mainteine our iuſtification, ſtrength and glorie to be in the Lorde alone, and vsus ſo to profeſſe it, that vve glorie for that we hauehave righteouſnes and ſtrength in the Lorde: which proueth plainely, that Idolaters are not ſo perſuaded, but that in the opinion of theſe their doinges,Eſai. 44.21. their affection abateth towardes the goodnes of the Lorde. The like confirmation we hauehave in an other place of the ſame prophet, where diſuading thē from idolatrie, he ſetteth forth the greatnes of his goodneſſe towardes them. Remember theſe (Oh Iacob and Iſrael) for thou art my ſeruaunt: I hauehave fourmed thee, Thou art my ſeruant: O Iſrael forget me not: I hauehave put away thy tranſgreſsions like a cloude, and thy ſinnes as a myſte: turne vntounto mee for I hauehave redeemed thee. Whereas before the greate and vndeſerued goodneſſe of the Lord is brought in as the beſt medicine to cure idolatrie. True it is therefore, whatſoeuer they do ſay, yt they ſo truſt vntounto theſe vntoward deuiſed thinges which they doe vntounto God, that they depende not wholy vppon his meere and alone goodneſſe, as they who take their happineſſe onelyonly to ariſe from thence: and that is the cauſe, why in dealing with them, he vpholdeth the greatneſſe of his goodneſſe, and of his alone goodneſſe towardes them, whiche carrieth in it a ſecrete ſentence againſt them, that they ſtande not perſuaded & reſolued therof. Idolatrie is moſt fitly compared in the ſcripture vntounto adulterie, and the Idolaters called whoores, becauſe as whoores admitte vntounto their louelove others than their owne huſbandes, ſo Idolaters, and the falſe worſhippers of God, reſerue not their faith and confidence vntounto the Lord alone, but permit others to be fellowes with him at the ſame. Wherefore to declare the great hatred that he hath of ſuch dealing he taketh vntounto him the quarell of ielouſie threatening that he will proſequute this iniurie of proſtituting and laying open that faith vntounto others which is due vntounto him, euen vntounto the third and fourth generation of them that ſhalbe founde tranſgreſſours herein calling them haters of him, who are not by faith (the very knot of this ſpirituall wedlocke) ſurely knit vntounto him alone. He can no more abide to heare of any that ſhould be fellowes with him at our faith, than the honeſt man can abide to heare, that another beſides himſelfe, ſhould hauehave the enterteinment of an huſband with his wife. It is diligently to be obſerued that he calleth thē haters of him who ſhal thus diuide their affection from him. The moſt that they can ſay, for this their worſhippe is, that it commeth from a good meaning & intent, & this perſuadeth the moſte of them well of it: For God (ſay they) cannot of his merciemercy refuſe that which is wel ment & intended towarde him: The Lord therfore vtterly ouerthroweth this defence, ſaying in expreſſe wordes, that they be haters of him, & ſo ledd with the liking of their worſhip, from the Lord and his true ſeruice, yt when occaſion ſerueth, they bewray extreame hatred therevnto, proſequuting it with fire & fagot in the true profeſſours thereof. This ſin of idolatrie and falſe worſhip of God, is diligently to be conſidered of, that we may ſee the danger of it, and keepe vsus from tranſgreſsing therein. The daunger of this ſinne, & the greatneſſe therof, we can not better diſcerne, than by the puniſhment executed againſt it from the iuſt Lorde: who becauſe he is iuſt and Iuſtice it ſelfe, cannot appointe puniſhment, but according to the nature and qualitie of the offence, he threateneth that the fire of his ielouſie ſhal burne vponupon the poſteritie of thoſe that offende therein, vntounto the thirde and fourth generation. Greate muſte that ſinne bee, the flame of whoſe puniſhment caſteth out ſmoke ſo long. The greatnes of the puniſhment may lead vsus to ſe the heynouſneſſe of that offence of Idolatrie and ſeruing of God by good intentes. The fire of Gods wrath beeing kindled by this ſinne, as wee ſee, cannot be quenched many generations after the death of them that hauehave beene the firſte tranſgreſſours in ye ſame. The lord declareth ye reaſon by his prophet Hoſea why he will thus puniſhe the poſteritie of the idolaters,Hoſea. 2.4. I wil hauehave no pitie vponupon her children (ſaith the Lord by the prophet) becauſe they be the childrē of fornication, declaring yt hee may lawfully diſinherit them, becauſe they are none of his, but children begotten in fornication. The ſtate of the children of Iſrael in the captiuitie of Babylon euen vntill the comming of Chriſte may fitly ſhadowe out vntounto vsus the truth of this puniſhment threatened here for idolatrie. For albeit there was a returne frō Babylon, yet we knowe that the number was ſmall that returned, and ſubiect vntounto greate miſery euen vntil the comming of Chriſt, beſide their puniſhment, in the want of temporall benefites. The lord thretned by his prophet Hoſea according as he did perfourme in deede,Hoſea. 2.11. that he would no more ſuffer them to inioye the vſe of his worſhippe, I will cauſe (ſaith the Lord) al her mirth to ceaſe, her feaſt days, her new Moones and her Sabbaoths, and al her ſolemne feaſts. And in the thirde chapter, the Lorde in like manner declareth,Hoſea. 3.4. that the children of Iſrael ſhal remain many daies without a king, & alſo without an offring
Long before their captiuitie, they had nothing beſide the outwarde ſhew and ceremonies of the worſhip of God, which alſo vtterly ceaſſed when they were led into baniſhment: yet the comforte came which was promiſed in the latter time vntounto their poſteritie, according as it was fore-told them by the Prophete: but greate was that ſinne that procured ſo long laſting puniſhmente vppon their poſteritie, and ſo greate a puniſhment, that they ſhould be diuorced from the Lord. For he affirmeth this by his Prophet, that he wil marrie them vntounto him for euer, declaring thereby that they had bene diuorced before. But we need not take examples of God his puniſhment of Idolatrie from the people of Iſrael, (wanting, beſide other benefites, the true worſhippe of God ſo long time:) Poperie in theſe laſt times may be a true ſpectacle thereof, where ye declining from true religiō hath brought ſo miſerable blindeneſſe, continuing ſo many generations. The Papiſtes now in the latter dayes of the Goſpel, after this as it were ſolemnizing of the marriage againe betweene the Lord and his Church, require to knowe where the Church was before this time of the Goſpel: as if ſome of the Iſraelites, after that the Lorde had returned vntounto them in merciemercy and betrothed them a newe vntounto himſelfe againe, ſhould hauehave required where the Church had beene in their captiuitie, when they wanted the ſacrifice and offeringes, ye Sabbaothes, new moones, and all ye true outwarde worſhip of God: calling into queſtion the trueth of that true worſhip and ſeruice of God, becauſe they had been ſo long without it before. Thoſe times of Poperie were the times of idolatrie and puniſhment of the Lord for idolatrie: they were (as I may call it) the widowhoode or rather the diuorced eſtate of the churche, when (notwithſtanding the Lorde did beare louelove and ſecrete liking vntounto thoſe that were his) yet was their outward eſtate the condition of a widowe, or rather of a diuorced woman, hauing in it the badge of diſpleaſure and puniſhment from ye Lord. To require therfore yt this our time ſhould bee confourmed in worſhippe vntounto that, is to like of diuorcement better then marriage, & to craue yt the vnlawful libertie of the one may be a paterne & warrant to diſſolue the godly and lawful bonde of the other. The Lord affirmeth likewiſe that he Wil ſhewe merciemercy vntounto thouſandes of them whiche louelove him, and keepe his commandementes: wherein he noteth vntounto vsus two properties in ye true worſhip of God, the firſt is the louelove of him, the ſeconde the keeping of his commandementes: wherof the firſt, (that is the louelove of him) openeth vntounto vsus what beginning true worſhippe hath: and the ſeconde (which is the doing of things pleaſaunt in his ſight) telleth vsus by what rule that worſhippe doth proceede, euen by his word, which truely diſcouereth what thinges are pleaſing or diſpleaſing vntounto him. That louelove towardes him beginneth all true ſeruice and worſhip of God, hereby it is manifeſt, becauſe the Apoſtle declareth yt the children of God are ſealed vp with the ſpirite of adoption, whereby they crie Abba Father, whiche beareth witneſſe vntounto their spirite, that they are the children of God. Rom. 8.1….16.Whiche inward teſtimonie of adoption cannot be without the louelove of him that hath adopted them. And in the Epiſtle to the Galathians, the Apoſtle hath theſe wordes, In Ieſus Chriſte neither circumciſion nor vncircumciſion auaileth any thing, but faith that worketh by louelove. Gal. 5.6.And in the ſame Epiſtle he affirmeth, The life whiche he nowe liueth, to be in this faithe, that the Sonne of God hathe loued him, and giuen him ſelfe for him. This louelove therefore that ariſeth of the goodnes of his God,Gal. 2.20. whom he perceiueth ſo entirely to imbrace him, and to reckon of him as righteous, is that which ſendeth a true chriſtian to good workes, and is here noted as the founteine from whence good woorkes doe flowe, and the firſt marke of a true worſhipper of God.
For before this perſuaſion of his fauour towardes vsus, the workes that are done by vsus (notwithſtanding ſuche they are as be commanded of God) are done rather to make our ſelues righteous thereby, then for any louelove and liking of him, and therefore defiled with ſelfe louelove, & our owne profite, not directed as they ought, by the alone louelove of God. This louelove proceedeth to the doeing of thoſe thinges that are acceptable in the ſighte of God: for it is the ſecond note of the true worſhippers of God to keep his commandements, & to go to the ſeruice of God, not at aduenture directed by the line of our owne deuotion, but by the leuell of his word and commaundement, wherein alſo falſe worſhippers are greately deceiued: for as their beginning is euil, becauſe it floweth not from louelove to God, ſo their proceeding is as daungerous, in that they followe not the rule of his worde. For notwithſtanding, the LORD might iuſtlie reiecte what ſoeuer deedes of ours though commaunded of him, if they ſhould not proceede from louelove towardes him, yet herein more appeareth the greate blindeneſſe of Idolaters and falſe worſhippers, who in their deuiſing to ſerue God happen alwaies on thoſe works that leaſt like him. And therefore the ſeruing of God by Images, as it hath often in the Scripture, the goodneſſe of God ſet againſt it, for the redreſſe thereof, (in that the not reſtinge therin hath begotten it) ſo hath it alſo the word of God often times in the Scripture to correct it as not proceeding by the right rule. Therefore in Deuterono.Deu. 4.12. when the Lord was about to preſcribe the manner of his worſhip, it is ſaid thus: You heard a voice, but ſaw no ſimilitude: Take therefore good heed vntounto your ſelues, for you ſawe no Image in the day that the Lord ſpake vntounto you in Horeb, where the holie Ghoſte maketh the practiſe and example of Almightie God, in opening himſelfe by his worde, and not by any ſimilitude, a ſufficient declaration that his wil was we ſhould be directed by his worde, and not by Images in the ſeruice of him.
Exo. 20.22.23.In Exodus in like manner, the holie Ghoſte maketh the teaching by the worde of God a reaſon why they ſhuld hauehave no images: You hauehave ſeene (ſayth he) that I hauehave talked with you from Heauen, you ſhall not therefore make with me Gods of ſiluer, nor Gods of goulde, you ſhall make you none. Eſai 30.21.22.And in Eſay it is declared, that when the worde of GOD ſhall take place with his, they ſhall abhorre Images as a menſtruous cloath. Thine eares (ſaith the prophet) ſhall heare a worde behinde thee ſaying: This is the way, walk in it, when thou turneſt to the right hand, and when thou turneſt to the left, and ye ſhall pollute the couering of the Images of ſiluer, and the rich ornamentes of the Images of goulde, and caſte them away as a menſtruous cloath, and thou ſhalt ſay vntounto it, get thee hence. Neither is the worde of GOD ſet downe heere to keepe vsus from Images alone, but alſo to reſtraine vsus from ſeruing of GOD by any deuotion of our owne or good intent whatſoeuer, whereof we hauehave no warrant from the word. For in his worde we receiue his owne teſtimonie for good & euil, and he hath plainely tolde vsus, yt if we followe our owne heart and our eyes, in diſcerning good and bad, wee ſhall departe and goe a whoreing from him: as it is written in the booke of Numbers, where they are cōmaunded to hauehave the lawe continually before their eyes, that they ſhould not ſeeke after their hearte, and after their owne eyes,Nume. 15.39. after the which (faith the holie Ghoſte vntounto them in the ſame place) you go a whooring.
In the Goſpell after S. Iohn,Ioh. 14.23. our Sauiour Chriſt ſayth, If any man louelove me he will keep my word. The experience is plaine, that if any man doe louelove another, he will obſerue what things hee is delighted withall, that in doeing thereof hee may ſatiſfie his affection, and wil not be ſo negligent as whē with a little paines he may learne his diſpoſitiō, raſhly to aduenture ye doing of that which (for any thing he knoweth to ye contrarie) may poſſibly procure his heauie diſpleaſure. This is not humilitie, but pride & dangerous ſecuritie, reſtrayning the Lord to our lyking, & not conforming our ſelues to the good pleaſure of his wil. Out of this cōman dement we may learne a notable differēce betwene the church of God, & the ſynagogue of ſathan. The church of God loueth God, and keepeth his cōmandements, ſhe is that chaſte wife, that admitteth none beſide the Lord into the felowſhip of her faith: ſhe bringeth vp her young ones vntounto the lyking of him, feeding them with the ſound milke of the word. The church of Antichriſte keepeth not her ſelfe to her huſband alone, but admitteth others to the vſe of her faith, and therefore in the ſcripture is ſhe fitly reſembled vntounto an harlot: neither doeth ſhe nurce vp her yong ones after the lyking of her huſband, with the wholeſome doctrine of the olde and new Teſtament, (which Auguſtine doth call very fitly, the two pappes of the Churche:) but with the peſtilente poyſon of good intentes, teaching them from their infancie to followe her foote-ſteppes in going a whooreing after their owne eyes, and after their owne heart, whiche are the very ſteppes of an harlot, as was euen now proued vntounto vsus out of the Booke of Numbers. Our nature is corrupt in this commaundement, as in all the reſte, and greatly pleaſeth it ſelfe in thinges that it doeth of a good meaning and intent vntounto the Lorde, not regarding whether they ſtand approued by his word or no, holding this as a true principle, that the thing can neuer be euill taken of the Lord, whiche is well ment of man. The man that will truely examine him ſelfe in this commaundement, muſte throughly conſider of the former time of his life, when hee hath occupyed him ſelfe in outwarde things, not warranted by the worde, and yet reputed of him as the ſpeciall pleaſing of God: nay vnderunder the defence and ſhadowe of thoſe thinges, hath beene the more careleſſe to ſeeke out and practiſe the duties of the worde: remembring that ſuche ſeruice of GOD, deſerueth to hauehave a curſſe continuing vppon his poſteritie vntounto many generations. Thus ſhall he eaſily perceiue what is ye benefite that he hath by the mediatour Chriſt Ieſus: for the law driueth him therevnto by opening his corruption in this manner, and letting him ſee yt there is no helpe but in the alone redeemer Chriſt Ieſus: when in him ſelfe he doeth truely vnderſtand that he is only beholden vntounto the Lord for his ſaluation, he muſt begin to warr with his affections that would ſhake of obediēce vnderunder ye ſhadowe of good intent & deuotiō, occupying it ſelfe in trifling outwarde thinges, and neuer drawing neere vntounto the Lord in ye dueties laide vponupon him by the word, he muſt labour diligently to finde out the wil of God in his word, for no other end but that hee may be a doer and follower of the ſame, his profiting, how greate ſo euer it bee, is not without infirmitie, and therefore hee is not without humilitie in his beſt doings: his offending at any time cannot bee without griefe, for hee ſeeth in it the diſhonour of his merciful father, whoſe free merciemercy is his ſtay. Let vsus learne (brethren) to take heed in ſeruing the Lord in a deuotiō that agreeth not with his word. What will it auayle to ſay, We do it of louelove and good meaning towards him, when the Lord hath ſaid, yt all ſuch are haters of him? Shall our mening, condemne the trueth of his ſaying? Or ſhall that be good meaning when we come to true reckoning which the Lorde hath pronounced to be hateing? Let man be afraid to beare hatred againſt ye Lord, and therefore let him feare to ſerue him with good intents beſides his worde. If man ſhould bee ſo obſtinate in euill, that he feareth no puniſhment in reſpect of himſelfe, imagining his life to make an end of all his affliction: yet let him fear the puniſhmente of this ſinne, that will not leaue him in the graue, but ſet the marke of his iniquitie vppon his children and poſteritie vntounto many generations.
I neede not greatly to ſpeake vntounto the moſte that be heere, that they ſhould leaue thoſe fooliſh works of deuotion and good meaning, as going on Pilgrimage, ſetting vp of ſhrynes, and ſuch like things receiued amongſt the Papiſtes. His name be prayſed, that madneſſe is deſcryed, and a great number of them ſelues begin now to bluſh at it: but the outwarde ceremonies of Religion, as reſorting to common prayer, hearing of Sermons, or ſuche other, theſe hauehave obteyned now the title of the true ſeruice of GOD, and ſhut out the obedience vntounto the dueties commaunded by the word. Theſe hold men now from care of dueties appointed by the word, as deuiſed deuotion kept them in Poperie, from true religion. Theſe are the good intentes of Goſpellers at this day, and as the Lorde ſpake of his ſacrifices commaunded in his worde, when mē were holden in thoſe without any care of good life. He that killeth a Bullock, is as if he ſlue a man, Eſa. 66.34.they hauehave choſen out their owne wayes, therefore wil I chooſe out their deluſions, and bring their feare vponupon them. So may it truely be ſaid of a greate number, that the Lorde hateth their reſorting to prayer and ſermons, they are now become their owne wayes whiche they hauehave choſen, becauſe they are ſundred from Chriſtian conuerſation and amendment of life, for the which they were ordayned. The meanes to auoid the dangers of our deuiſes in the ſeruice of GOD, and to hauehave diſcloſed vntounto vsus the ſubtilties and ſnares thereof,Pro. 2.10. is to delight in the wiſdome of the worde, to be much exerciſed therein, according as it is declared in the booke of Prouerbes, That when wiſdome entreth into the hearte, and knowledge delighteth the ſoule, then ſhall it deliuer vsus from the euill way, and from the ſtraunge woman, whiche forſaketh the guide of her youth.
Now let vsus pray vntounto our heauenly father, that we may ſo ſee our vntowardneſſe vntounto his true worſhippe, that we may magnifie his mercies that hath pardoned our tranſgreſſions, and that wee may receiue ſtrength from the power of his death to ſhake off all thoſe ſhadowes of ſeruing the Lorde,Iohn. 4. beeing truely humbled to ſerue him in ſpirite and truethe, according to the direction of his worde.