Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 1 · Decade 2 · Sermon 2
Of Gods lawe, and of the two firſt commaundements of the firſt Table.
¶ The ſecond Sermon.
THE lawe of God openly publiſhed & What the Lawe of God is.proclaimed by the Lord our God him ſelf, ſetteth downe ordinarie rules for vsus to knowe what we hauehave to doe, and what to leaue vndone, requiring obedience and threatning vtter deſtruction to diſobedient rebels. This lawe is diuided into the Morall, Ceremoniall, and Iudiciall lawes. All whiche partes and eueryevery point whereof Moſes hath very exquiſitely written, and diligently expounded. The Morall lawe is that which teacheth men manners, and layeth The mo…all lawe.downe before vsus the ſhape of vertue, declaring therewithall howe great righteouſneſſe, godlineſſe, obedience, and perfectneſſe God looketh for at the handes of vsus mortall men. The Ceremoniall lawes, are they whiche are The Ceremoniall Lawe.giuen concerning the order of holy and Eccleſiaſticall rites and ceremonies, and alſo touching the miniſters and things aſſigned to the miniſterie and other holy vſes. Laſt of all, the Iudiciall lawes giuegive rules concerning The Iudiciall Lawe.matters to be iudged of betwéen man and man, for the preſeruation of publique peace, equitie, and ciuil honeſtie. Touching the two latter of theſe, I will ſpeake of them in place conuenient. At this time I meane to diſcourſe vponupon the Morall lawe.
Firſt of all therefore, let no man The Law was, euen before Moſes time.thinke that before Moſes time there was no lawe, and that the lawe was by Moſes firſte of all publiſhed. For the ſelfe ſame eſpeciall pointes of the Morall lawe, whiche Moſes ſetteth down in the ten Commaundements, were very well knowne to the Patriarches euen from the beginning of the world. For they worſhipped the one …rue God alone for their God, whome they reuerenced, and called vponupon him. Iacob tooke away with him the Syrian Idolles of Laban out of his houſe, and hid them in Bethel vnderunder an oke or Terebinth trée which was nigh to Sichem. Abraham in taking an othe vſed alwayes a reuerend feare, and a ſpiced conſcience, whereby it followeth that to him the name of the Lorde was holy and not lightly taken. All the holy fathers did both diligently and deuoutly ſolemnize and obſerue holy rites and ſacrifices. Chā hath his fathers curſe, bycauſe he did vnreuerently behaue him ſelf toward his father. Cain is reproued for murdering his brother. Noe giueth commaundement not to ſhead bloud. Ioſeph is highly commended for refuſing to lye with another mans wife, I meane the wife of his maiſter. Ruben is rebuked bycauſe he did with inceſt defile his fathers bed. Iacob was not angrie without a cauſe with Laban his father in Law, when he ſuſpected him of theft. All the Patriarchs hauehave vtterly condemned lyars & falſe witneſſes, as wel as euil luſts & concupiſcence. Wherfore the patriarchs euer from the beginning of the world euen vntill Moſes time, were not without the preceptes of the ten commaundements: although they had them not grauen in tables, or written in parchments. For the Lord with his finger writ them in their hearts, whiche the liuely tradition of the fathers did exquiſitely garniſh & reuerently teach. The lawe is euerie where the ſame, and the will of God is alwayes one, bycauſe God is but one and is neuer chaunged. Neuertheleſſe, the commaundements were firſte of all ſet downe in tables by God, who was the beginner and writer of them, and after that againe, were written into bookes by Moſes.
Likewiſe alſo the olde and holy The Patriarches before Moſes had the Ceremoniall and iudiciall Lawes.Patriarches that were before Moſes, did not want the ceremoniall and iudiciall lawes. For they had their Prieſtes, I ſay their fathers of eueryevery kindred or houſhold, they had their ceremonies, their altars, and ſacrifices, they had their ſolemne aſſemblies, and purifications. They had their lawes for ſucceſſion in heritage, for the diuiſion and poſſeſſion of goods, for bargayning and contractes, and for the puniſhing of euill doers. All which, Moſes gathered together, into a certaine number of decréed lawes: ſetting downe many thinges more plainely then they were before, and ordeining many thinges which the Patriarches were eyther altogether without, or elſe had vſed in another order. Of which ſorte were, the Tabernacle, the holy veſſels, the Arke of the couenaunt, the table, the Candleſticke, the Altar for burnt offerings and for incenſe, the Leuiticall Prieſthoode, the holy veſtments, with the feaſtes and holy dayes: and what ſo euer elſe is like to this: all which verily are abrogated by Chriſte, as in place conuenient I meane to declare. But for bycauſe manners can not conſiſt if the The Mo…al Lawe endure… ſtill.tenne Commaundements be broken, therefore the Morall lawe, although it hauehave properly the name of a lawe, is notwithſtanding not abrogated or broken. For the tenne Commaundementes, are the very abſolute and euerlaſting rule of true righteouſneſſe, and all vertues ſet downe for al places, men and ages, to frame themſelues by. For the ſumme of the ten Commaundements is this: To ſhewe our louelove to God, and one louelove another: and this doth the Lorde require at all times, and eueryevery where of all kynde of men.
Moreouer, this is to be noted touching The ma…eſtie and …ignitie of …he moral …awe.the dignitie of the Morall lawe conteined in the tenne Commaundements, that whereas all the Ceremoniall and Iudiciall lawes were reuealed of God to Moſes by the Angels, and by Moſes to the people, and that againe by Moſes, at Gods commaundement, they were inſerted into written bookes: yet notwithſtanding the Morall lawe of the tonne Commaundements was not reuealed by man, or any meanes of man, but by God him ſelfe at the Mount Sina, who there among other mightie and maruellous wonders, did openly in a publique and innumerable aſſembly of men and Angels, rehearſe them word for word, as they are now to be ſéene. Furthermore, they were written not by the hande of Moſes, but with the finger of God in tables, not made of matter eaſie to be diſſolued, but made of ſtone to indure for euer. Thoſe tables alſo were kept as the moſt precious treaſure in that Arke, which of ye tables of ye couenant (conteining in thē the chiefe articles of ye eternal league) was named the Arke of the couenant. Which Arke againe was layde vp in the holy of holieſt. All which circumſtances … the …ſt holy … in … of ….tend to nothing elſe, but to cō mend vntounto vsus the excellencie of the. 10 Cōmaundements, and to warne vsus to reuerence that God which publiſhed this Moral law, as him that is ye Lord of heauen and earth, and which at his owne wil and pleaſure doth order the diſpoſition of all the elements againſt diſobedient rebels: theſe circūſtances alſo do admoniſh vsus, that euen now in our time alſo, we hauehave to eſtéeme of the ten Commaundements, as of the déereſt iuels to be found in al ye world. For ye holy reliques ye are remaining in the church of Chriſt, are ye. 10. Commandements, the Apoſtles Créed, the Lordes prayer, & laſtly, the whole contents of the ſacred Bible. Touching ye proclamation or firſt edition of the. 10 Cōmandements, we hauehave a wonderful & large diſcourſe of Moſes, Exo. 19 & Deut. 4. &. 5. chap. Now the tables, Two Tables of Gods law.wherinto the. 10. Cōmaundements of Gods law be diſpoſed, are in number two. Whereof the firſt conteineth. 4. Cōmaundements, & the latter. 6. For the laſt commaundement which ſome diuide into twaine, is in very déed but one alone and vndiuided. For firſt the Lord doth generally commaund & ſay, Thou ſhalt not couet: & thē he deſcendeth particularly, & doth by enumeration reckon vp yt things yt we muſt not couet, to wit, our neighbours wife, his houſe, his landes, his cattell & his ſubſtance. Beſide yt too, this doth argue that it is ſo, bicauſe according to yt Hebrue dipoſition, this commaundement is altogether one whole verſe not diuided into twaine. With this diuiſion of ours agrée Ioſeph. Antiqui. li. 6. ca. 3. Origenes in Exod. Homelia. 8. Ambroſ. in. 6. cap. Epiſt ad Ephe. But the maiſter of ſentences hauing diuided this laſt comaundement He putteth 3. in the firſt table and 7. in the laſt, whic… added to gether d… make vp tenne.into twaine, doth therefore place in yt firſt table. 3. comaundements & no more. He did peraduēture folow Auguſtine herein, who Queſtio. in Exo. 71. &. Epiſtola ad Ianuarium. 119 dothe alſo reckon vp but thrée Commaundements of the firſt table alone, which he did in reſpect of the myſtical Trinitie. And yet this notwithſtanding he dothe not ouerſlippe the commaundement for abandoning and not worſhipping of images: for vndoutedly, he had alwayes in his mynde thoſe wordes of the Lorde in the Goſpell where he ſaith: Verily I ſay vntounto you though heauen and earth doe paſſe, one iote or title of the lawe ſhall not paſſe, till all be fulfilled. Whoſoeuer therefore ſhall breake one of the leaſt of theſe commaundements and ſhall teach men ſo, hee ſhall bee called the leaſt in the kingdome of heauen. The ſame Auguſtine againe, in Queſtionibus veteris et noui teſtamenti. lib. 1. cap. 7. maketh foure cōmaundements of the firſt table, and ſixe of the ſecond. And againe, he differeth not much from the ſame order in his thirde booke, Ad Bonifacium. &c.
Nowe touching theſe Commaundements, the Lord hath diuided them What the two tables … the la… doe con…eine.into two ſeuerall orders or tables, bicauſe of the ſeueral difference of matters handled in either of them. For the firſte of the two appertayneth to God, the ſecond vntounto man. The firſt teacheth vsus what we hauehave to thinke concerning God, and the worſhip due vntounto him, that is, it teacheth vsus the perfect way to liue vprightly and holily in the ſight of God. The ſecond is, the rule whereby we hauehave to learne our duetie towarde our neighbour, which alſo teacheth vsus humanitie, directing vsus in the way to liue peaceaand ciuily one with another. And in theſe two tables, are ſo nearely conteined al and eueryevery dutie looked for at mens handes, that there can not ſo much as one iote be added more by all the wiſe men of the world, concerning a godly life and ciuil behauiour, which is not conteined in theſe tenne commaundements.
The firſt commaundement of the tenne, hath the Lord him ſelfe expreſly The firſt commaundement.ſpoken in theſe very wordes that followe. I am the Lorde thy God, which brought thee out of the lande of Egypt, out of the houſe of bondage, thou ſhalte hauehave none other Gods before me. This commaundement ſtandeth of two branches. The very firſt whereof alſo conteineth diuers matters. For firſt of al God doth ſimply offer him ſelfe to vsus, and preriſely ſet downe what he will be to vsus ward, thereby declaring what he is to all men. Wherevpon we againe doe gather what he on the other ſide doth looke for at our handes, and what our duetie is to him. Thirdly and laſt of al he addeth an euident proofe of that, where he ſayde that he is our God.
In the beginning, he cryeth out and ſayth: I am the Lorde thy God. Wherin he declareth what he is, and what he will be vntounto all men. Theſe wordes are like to the wordes of the couenaunt which God made with Abraham, and in Abraham with all faithfull beléeuers. I am, ſayeth The … is this, I am a … God, … the … of all things.the Lorde, a ſtrong God, and I am Schaddai, as who ſhould ſay, Saturnus a ſaturando, which is to fill. For God is the aboundant fulneſſe that ſatiſfieth all men and all things, he is the euerlaſting well of all good things which neuer is drawne drie. And that doth Ieremie declare at large in the ſeconde chapter of his propheſie. All whiche verily, God in effect comprehendeth in theſe fewe wordes: I am the Lord thy God. I, I ſay, whiche ſpeake to thée from within the fire, I and none other. Here is expreſly ment, the vnitie of God. We are here taught to acknowledge one God, and no more, to ſticke to one, and not to ſuffer our heartes phantaſtically to dreame of many. I am thy Lorde, I am thy God. He is a Lorde, bycauſe he alone hath the rule ouer all creatures, all things are ſubiect to him as to their Lord, all things do bende and obey him, if once he do but becke. He as Lorde alone, doth gouerne and vpholde all things that are. So then, in this one worde is conteined the wiſedome of God, his vertue, his power and infinite maieſtie. Deus, whiche worde we vſe for God, is (peraduenture) deriued of the Hebrue word, Daij, whiche ſignifieth ſufficiencie or full abilitie. For God alone of him ſelf, is vntounto him ſelf moſt perfect bleſſedneſſe and abſolute felicitie: he is alſo ſufficiently able to miniſter all things moſt aboundantly to all them, that ſéeke after him in trueth ſincerely, being of him ſelfe moſt liberally welthy, to al that call vponupon his name. Therefore in this braunche the ſufficient and full abilitie, the liberalitie, the goodneſſe and mercy of God are to be noted: but moſt eſpecially in this yt he ſayth, I am thy God, Thy God I ſay. For God is not good to him ſelfe alone, but euen vntounto vsus alſo. He deſireth to poure and beſtowe him ſelfe wholy, with al his goodneſſe and gifts of grace, vponupon the faithful and ſincere beléeuers. He is no niggard, he is not enuious, he reioyceth and is glad to beſtow and diuide him ſelfe among vsus aboundantly, and to our comfort, to fill vsus with the inioying of him ſelfe at all times and ſeaſons, but eſpecially, in time of our neceſſitie. And God verily ſayth expreſly, Thy God, and not your God, that thereby eueryevery one of vsus may vnderſtand, that the eternall, moſt mightie, and holy God both is and will be the God and Lorde of eueryevery particular man, that is, that he is and will be the kéeper, deliuerer, redeemer, the vnmeaſurable mountain, and bottomeleſſe ſea of all good giftes of body and ſoule, to all them that eyther are, or elſe euer ſhall be.
By this nowe in the ſeconde place …hat this commaundem…nt requireth ofvs,we hauehave to gather, what the good and gracious Lorde requireth againe at our hands, and what our dutie to him both is & ought to be. For this where he ſaith, Thy God, betokeneth an euident relation. For if he will be mine, then I againe of dutie muſt be his. He will be my Lorde and my God, therefore muſt I againe of duetie make accompte of, and worſhip him as my Lorde and my God. Wherefore in this commaundement there is required at our handes, that we do not only acknowledge the true God to be the true God, and ſo to ſtay there, but alſo that we do take and account him for our God, our Lorde, our King, our Creator, our preſeruer, and our Father, and that we do attribute to him his properties, to wit, that he is one alone, the onelyonly fountaine and giuer of all good things, that he liueth, & is eternall, righteous, true, holie, happie, mercyfull, mightie, moſt excellent and chiefe of all. Let vsus therefore ſticke to him alone, let vsus obey him in all thinges, let vsus put our truſt in him, let vsus call on him alone, let vsus repute him to be the giuer of all good things, and craue all good giftes of him, let vsus thanke him for all benefites whatſoeuer we receiue, let vsus reuerence him, and laſtly, honour him in feare ſincerely, in louelove moſt ardently, and in hope as conſtantly as may be. For herevnto belong thoſe ſentences in the bookes of Moſes, and the holy Goſpell. Thou ſhalt honour the Lorde thy God, and him alone ſhalt thou ſerue. And againe, Folowe ye the Lord your God, feare him, keepe his commaundements, hearken to his voyce, ſerue him, and ſticke to him. The Lorde him ſelfe alſo in the Pſalme cryeth out, and ſayth: Offer to the Lord the ſacrifice of praiſe, and pay thy vowes vntounto the higheſt. And call vponupon me in the day of trouble. &c.
And nowe touching the demonſtration The true God is our God.whereby he declareth that he hath bene, is, and will be the God and Lord of vsus all, of our fathers, and of our children that come after vsus, the proofe thereof is moſt euident by our deliuerie out of Egypt. Therein are conteined all the vertues of God, his wiſedome, his goodneſſe, his righteouſneſſe, his trueth, his power, and what not? Hee declareth that he is the Lorde in heauen and in earth, in all elements and all creatures. His people the Iſraelites doth he gratiouſly deliuer, defend, with ſundry giftes adorne, and mightily preſerue, euen in deſpight and maugre all the heades of the whole Egyptian kingdome. And on the other ſide, he doth by ſundry meanes very terribly, yet notwithſtanding iuſtly puniſh the Egyptians, and laſte of all together with their king, he ouerwhelmeth them in the red ſea. By this one myracle of the Lords, the Iſraelites might hauehave gathered, as God is Almightie, and the mightieſt of all, ſo alſo that he would be their God, as heretofore he had bene the God of their Fathers. For by this wonder, he did declare what he was then, and of howe great power and goodneſſe he is euē at this day among vsus, and alſo what he will be in all ages, euen vntounto the end. To vsus that liue in theſe dayes the deliueraunce which we hauehave obtained by Ieſus Chriſt our Lorde, is farre more freſh in memorte, who hath not deliuered vsus from the bondage of any Egyptian kingdome, nor from the tyranneus handes of any earthly Pha…ao, but hath ſet vsus frée from the power of darkneſſe, of ſinne, death, and the deuill. Whereby we gather, that as the eternall, true, excellent, hyghe, and holy God is moſt mightie, ſo alſo he is our God, that he wiſheth well to vsus, and that he careth for and loueth vsus according to that ſaying of the Apoſtle. Who ſpared not his owne ſonne but gaue him for vsus all, howe can it be, but that with him he will giuegive vsus all things? Verily the myſterie The myſterie of our red… tion by Chriſt conteined in the firſt commau… dement.of our redemption by our Lorde Ieſus Chriſte, is very manifeſtly conteined in the firſt precept of the tenne Commaundements. For it is euident ye the Iſraelites frée departure out of Egypt, was a type or figure of the deliuerie of the whole compaſſe of the earth, and of all the kingdomes of the world, which ſhoulde be wrought by Chriſt our Lorde, who hath nowe already ſet all the worlde frée from the bondage of ſinne and hell. But if any man dout of this, let him diligently conſider with him ſelf the meaning of the Ceremonie or Sacrament of that bodily deliuerance, I meane the very Paſſeouer. For what is he that knoweth not, that the Paſchall lamb did in a figure repreſent Chriſte our redéemer? Are Paules wordes vnknown, who ſayth: Chriſt our Paſſeouer is offered vp? HaueHave not all the Apoſtles and Iohn Baptiſt called our Lorde, the Lambe of God which taketh away the ſinnes of the world? The wordes of ye prophet Eſai alſo in his. 52. Chap. are apparantly knowne, where he compareth the deliuerie of Iſrael out of Egypt, with the redemption of all the worlde wrought by Chriſt from the ſlauerie of ſin. Wherfore in this firſte precept of the tenne Commaundements, is conteined the myſterie of Chriſt our Lorde, and our ſaluation: So that as often as thoſe wordes of God ſhall be recited in our eares, we ought not ſo much to ſet our eyes and myndes vponupon the anncient deliuerie of Iſraell out of Egypt, as vponupon the new and latter redemption, which we hauehave by Chriſt Ieſus, therby to quicken our hope, and not to deſpaire, but that the moſt excellent and mightie God, both is & wil be our God, as heretofore he hath ben theirs. The latter braunch of this firſt commaundement Straunge Gods are forbiddenflatly forbiddeth vsus, and eueryevery one of vsus to hauehave any ſtraunge Gods, that is, it taketh from vsus all extraordinarie meanes, to ſéeke the ſafegarde of our liues wher the working finger of God is not, & whatſoeuer elſe maye be either diueliſhly deuiſed, or vnaduiſedly choſen beſide the very word of God. And therefore the Lorde vſeth a moſt vehement or earneſt kind of ſpeaking. For ſayth he, Thou ſhalt not hauehave any other Gods before me. Sée, he ſaith, Thou ſhalt not hauehave, & thou ſhalt not hauehave before me, or before my face, or with me, or by me. We Germanes ſay, Zu mir, oder nabend mir. Oder laſ; michs nit ſahen ver minen ougē. For ſo do fathers ſpeak in their anger, when they do earneſtly forbid a wicked & hainous thing. Sée ſay thei that thou do it not before mine eies for me to ſée it. But now God is preſent eueryevery where, God ſéeth all thinges, yea, he beholdeth our harts & hiddē ſecretes of our hartes. We muſt not therefore in any caſe, either openly or priuily hauehave any ſtraunge Gods: that is, none of vsus muſt make account of any creature, eyther in heauen or earth as of our God: none of vsus muſt attribute gods properties to his creatures, nor yet the things which we of duetie do owe to God him ſelfe. The properties of God are theſe, to be all ouer, and eueryevery where, to ſée all, to knowe all, to be able to do all, to giuegive lyfe, to deliuer and cleanſe from ſinnes, to ſaue, preſerue, to iuſtifie, to ſanctifie, and what ſo euer elſe is like to theſe. On the other ſide, our dutie to him is, to reuerence God, to call on God, to feare God, to worſhip God, to hope in God, to ſticke to God, to heare God, to beléeue God, and to obey God.
The ſtraunge God therfore is that Straunge gods wha… they are.which is not God properly and by nature, yea, it is what ſo euer we doe make to our ſelues to be our God, beſide the very, liuing, and eternal God, wherein we truſte, wherein we hope, whereon we call, which we doe louelove and feare, whereon we ſcttle and faſten our myndes, wherevpon we doe depend, whereof we make account as of our treaſure, helpe and ſafegarde both in proſperitie and our aduerſitie. When Rahel aſketh children of Iacob, ſhe hath this anſwere at his hand. Am I God whiche hauehave made thee barren? And again, when Ioram king of Iſraell had by Naaman receyued letters from Benhadad king of Syria, requeſting to cleanſe the leproſie, he rente his cloathes for anger, and cryed out, ſaying: Am I God, that I can kyll and reſtore to life againe? Let God alone therefore be our God, that is, our life and ſafegarde, our helpe and refuge, our protection and deliueraunce, our hope and louelove, our feare, our dread, our trembling and all. Theſe if we doe attribute to others, and not to God alone, then ſhall we make other Gods to our ſelues.
Moreouer, what ſo euer is not ordeined by God him ſelf, yt is in the Scriptures many times called ſtraunge, or other. In that ſenſe it is ſayde, that ſtraunge fyre was carried into the Labernacle, to wit, not that fyre which God had cōmaunded for to kindle. In the Prouerbes, ſhe is called a ſtraunge woman, whoſe companie the Lorde hath not allowed thée to vſe. They therefore are ſtraunge Gods, whome we hauehave made to our ſelues to hang on, and to ſéeke ayde of, when God, notwithſtanding, hath not appointed them to hauehave the charge ouer vsus. Wherefore the very Saintes them ſelues triumphant nowe in heauen with Chriſt our King, ſhall be reputed for ſtraunge Gods, the Saintes them ſelues, I ſay, not in reſpect of them ſelues, but to vsus they ſhall be ſtraunge Gods in reſpect of vsus, which iudge very fondly of them, and beſtow on them the honour due to God, in worſhipping and calling vpō them, as we ſhould worſhip and call vponupon our tutours and defenders. The very deuils Coniu…rs and witches.and deuiliſh men ſhal be ſtraunge Gods, if we for feare ſhall ſtande in awe of them more then of God, to whō in déede our feare is due. The ſtarres, the Planets, and ſignes in the firmament ſhall be ſtrange Gods, if we being deceiued with the Mathematicals ſhall wholy hang on them, and in all our doings euermore hauehave regarde to the impreſſions of the ſkie, directing eueryevery minute of oure liues to the courſe of the ſtarres. Likewiſe, if we ſhall honour and louelove money or men, with honour or louelove due vntounto God, then ſhal this money and men of ours be imputed to vsus for ſtraunge Gods. King Aſa is blamed. 2. Paral. 7. for putting too muche confidence in Phyſicke and Phyſicians. Phyſicke and Phyſicians therefore may be abuſed, and made ſtrange Gods. The Iewes are rebuked by the Lord in Eſay. cap. 30. for truſting too much in the Egyptians their confederates: Confederates therefore may be abuſed, and made ſtraunge Gods. But moſt of all are condemned here the leagues and couenaunts made with the deuill by witchraft, to hauehave him at commaundement. Thoſe bleſſings alſo whiche of right, ought rather to be called curſings, I meane, ſuperſtitious exorciſmes, or coniurations, are vtterly to be reiected, wherin alſo this is blameworthy, that the name of the moſte high God is horribly abuſed and takē in vaine. But what is he that can exactly reckō vp eueryevery particular thing wherein this firſte commaundement is tranſgreſſed, conſidering that in it is taught the perfect rule of godlyneſſe, whiche is the inward worſhip done to God, to wit, to acknowledge God, to beléeue him, to thinke rightly of him, to call vponupon him, to cleaue vntounto him, and in all things to obey him?
The ſecond precept of the ten Commaundementes The ſecond commaundement of God.is, Thou ſhalt not make to thee ſelfe a grauen Image, nor any likeneſſe of thoſe thinges, which are in heauen aboue, or in the earth beneath, or in the water vnderunder the earth: thou ſhalt not bow downe to them, nor worſhip them: I am the Lorde thy God, ſtrong, and iealous, viſiting the fathers ſinnes in the children, vntounto the thirde and fourth generation of them that hate me, and ſhewing mercy vntounto thouſandes to them that louelove me, and keepe my Commaundements. In the firſt commaundement, the Lorde did teache and drawe out before our eyes, the patterne of his inwarde worſhip and religion: nowe, here in the ſeconde he amendeth that which might be amiſſe in the outward rites and ceremonies. If we coulde hauehave rightly iudged of God, and hauehave kept (as deuouth as we ſhoulde) the firſte Commaundement, then ſhould there hauehave bene no néede of the ſeconde: but bicauſe God knew our diſpoſition & nature, he doth therfore expreſly forbid the thing that otherwiſe we would hauehave done. For many there are whiche thinke, that God ought to be portraied in ſome ſimilitude or likeneſſe, and to be worſhipped with ſome bodily or viſible reuerence, in offering golde, ſiluer, pearles, yuorie, and precious thinges of price. Wherefore the generall ende The ende of the cō maundement is to drawe vsus frō ſtraūg and forreigne worſhippinges.of this commaundement is, to drawe them from thoſe groſſe imaginations and carnal worſhippings of God, who as he is an incomprehenſible power, and an eternall ſpirit, ſo can he not be reſembled to any corruptible ſimilitude: he will be worſhipped in ſpirite and holineſſe. VnderUnder the name of the Ivole or imagined likeneſſe, is conteined all the outwarde reuerence done therevnto: when therefore the Idols are forbidden, together with them is alſo forbidden all outward honour irreligiouſly exhibited to the true and very God. For wherſoeuer an Idole is, there muſte the Idolaters ſet him vp a pillour, place him in a ſeate, erect him an altar, and builde him a temple. And all theſe againe require kéepers and ouerſéers, Miniſters or Prieſtes, ſacrifices and offerings, ceremonies, furnitures, holy dayes, coſt and labour that will neuer be ended. In this ſenſe did the Prophetes ſay, that Idolatrous images were endleſſe labours and infinit miſeries. For after images are once receiued, there is no ende or meaſure of expences and toyle. This doth experience teache to be true.
Nowe to procéede, this commaundement ſtandeth of thrée ſeuerall partes. God forbiddeth a grauen Image,For firſt of all, God flatly forbiddeth to make a grauen image or other kinde of Idole: that is, God doth vtterly forbid to ſet vp or hallow to him any image, of what ſhape or ſubſtance ſoeuer it be. For as God will not, ſo in déede he can not be expreſly repreſented in any manner of likeneſſe. Nowe, in this commaundement are reckoned vp, in a manner, al the ſimilitudes of thoſe things, whervnto we are wont in portraying, to liken our pictures. Thou ſhalt not, ſayth he, faſhion like vntounto God any ſhape or figure of thoſe things which are in heauen, which are I ſay aboue vsus. Aboue vsus are the celeſtial bodies, the Sunne the Moone, the Planets, the Starres, and diuers birdes of ſundry faſhions. In all whiche figures and ſhapes, almoſt, no ſmal number of the Gentiles did ſolemnly honour, and reuerently worſhip the name of God. Thou ſhalt not liken vntounto God, ſaith he, any ſhape or faſhion of thoſe thinges that are in ye earth. In the earth are men, beaſts, hearbes, ſhrubbes, trées, and ſuch like. Nowe it is manifeſt that the Gentils worſhipped God vnderunder the likeneſſe of men and beaſtes. Cornelius Tacitus writing of the Germanes, ſayth: But by the greatneſſe of the viſible That is the Sunne Moone & ſtarres.celeſtiall bodyes, they doe coniecture and verily thinke, that the Gods are neyther incloſed in walles, nor yet in fauour reſembling mens viſages, and therefore doe they hallow woods and groues, calling that hidden myſterie by the name of the Gods, which with outwarde eyes they ſee not, but with inward reuerence alone. Lo here our aunceſtours worſhipped God in the likeneſſe of trées and woods: whiche neuertheleſſe, men are forbidden here to doe, euen as alſo we are prohibited to worſhip our God in the likeneſſe of any thing, that is in, or vnderunder the water. The Philiſtines worſhipped God in the image of a fiſhe. For Dagon their God bare the ſhape of a fiſhe. Egypt honoured God in the ſimilitude of Serpents. All which and many other, Paule knitteth vp together in the firſt to the Romanes, where he argueth againſte the Gentiles, and ſaith: Their fooliſhe heart was blinded: when they counted them ſelues wiſe they became fooles, and turned the glory of the incorruptible God vntounto the likeneſſe, not only of a mortall man, but alſo of birdes, and of fourefooted beaſtes, and of creeping beaſtes. Againſt this madneſſe is the firſt part of the lawe directly giuen.
But nowe the cauſe why God wil The cauſe why God wil not be likened to any thing.not be repreſented in any viſible or ſenſible image is this. God is a ſpirit, God is vnmeaſurable, incomprehenſible, vnſpeakable, all ouer and eueryevery where, filling heauen and earth, eternall, lyuing, giuing life vntounto and preſeruing all things, and laſtly of a glorious maieſtie exalted aboue the heauens. But what is he that can portraye a ſpirite in any Image or ſubſtaunce? God is an incomprehenſible power, quickening and preſeruing all and eueryevery thing. But Dauid deſcribing Images, ſayth: The Idoles of the heathen are ſiluer and golde, the workes of mens handes. They hauehave eares and heare not, noſes hauehave they and ſmell not. They hauehave hands and handle not, feete hauehave they and walke not, neyther is there any voyce in the throate of them. Wherefore if theſe be compared to God, how like I beſeeche you are they vntounto him? To goe about therefore to expreſſe God in any viſible likeneſſe, is the nexte way to diſhonour God, and to bring him into contempt. Gods eye beholdeth all thinges, Idoles ſée nothing. Gods eares heare all things, Idoles heare nothing. By God all things liue, moue, and are preſerued: the Idoles them ſelues neyther liue nor moue, and vnleſſe they be vphelde by ye men that make thē, they fall and are daſht in péeces. An Idole breatheth not: GOD giueth to other a breathing ſpirite. Howe then, and wherein are theſe twaine alike? In ſubſtance, or in ſhape? If ye ſay in ſubſtaunce, I aunſwere, is God then of golde, of ſiluer or of wood? If in ſhape, myne aunſwere is, hath the inuiſible power of God then, put on viſible and mortall members? Howe They were h… tiques … firming that Go… hath m… bers … to mo… men▪greatly therefore did the Anthropomorphites offende herein? If then there be no ſimilitude of God, howe commeth it to paſſe (I beſéeche you) that Images and Idoles be called the likeneſſe and pictures of God?
Among vsus, he that calleth another an Idole or an Image, doth ſéeme to hauehave ſpoken it too too deſpightfully in reproche of the other. For we know that Idoles are counterfaites of men and not men in déede: and therefore doe we call him an Image, that is a ſotte, a foole, a dolte, an idiote, and one that hath no wit, nor knoweth any more then he heareth of other. Why then henceforwarde ſhould we any more call Images the likeneſſes of God? God is lyuing: Images are monumentes of deade men, as Solomon the authour of the booke of Wiſdome ſayth. God is glorious, and heauen and earth are full of the glory of his maieſtie: but Idoles are without all glory, and ſubiect to the ſcoffes and mockes of men. Images are tokens of abſent friendes. But God is preſent alwayes and eueryevery where. And the ſignes or tokens which God did of olde ordeine, and giuegive to his people, were not ſimply the ſignes and Images of God, but tokens of Gods preſence, ſignifying that God who by nature is a ſpirite, and inuiſible, incomprehenſible and vnmeaſurable, is preſent ſtill among them. Such a token was the cloude, the ſmoake, the fire, and finally the very Arke of the couenaunt, which alſo the Cherubim did couer with their winges, ſignifying thereby, that no mortall man coulde looke God in the face: and that therefore the ſoule, and the minde and ſpirite ought, by contemplation, to be lifted vp into heauen there to behold him. For to Moſes, who notwithſtanding is ſayde to hauehave ſéene God face to face, it was ſayd: No man ſhall ſee me & liue. When once we are deceaſſed, then ſhall we ſée him as he is, according to the ſayings of the bleſſed Euangeliſt Iohn. So then, theſe I ſay are the cauſes why the Lorde will not hauehave him ſelf repreſented or portrayed in any mattier or likeneſſe.
Herevnto now doe appertaine the places of Scripture, and teſtimonies of the men that are the chiefeſt pillers of true religion and godlineſſe, of Moſes, Eſay, and Paule, Moſes in Deut. ſayth: The Lorde ſpake vntounto you from the middeſt of the fire: and a voyce of wordes ye hearde, but likeneſſe ſaw ye none, but heard the voice only. Take good heede therefore vntounto yourſelues as pertaining vntounto your ſoules (for ye ſawe no maner of image in that day) leaſt ye marre your ſelues by making you a grauen image, the likeneſſe of any manner of figure, whether it be the picture of man or woman: the likeneſſe of any manner of beaſte that is on the earth: or the lykeneſſe of any manner of feathered foule that flyeth in the ayre: or the likeneſſe of any manner of worme that creepeth on the earth: or the likeneſſe of any manner of fiſhe that is in the waters beneath the earth. Yea, and leaſte thou lifte vp thine eies vntounto heauen, and whē thou ſeeſt the Sunne, the Moone, and the Starres, with all the hoaſt of heauen, thou ſhouldeſt beginne to worſhip them and reuerence them, and ſhouldeſt worſhip and ſerue the thinges, which the Lorde thy God hath made to ſerue all nations vnderunder the whole heauen. Take heede therefore that ye forget not the appointment of the Lord your God, which he hath made with you, and that ye make you no grauen Image, nor the likeneſſe of any thing that the Lorde thy God hath forbidden thee. This hath Moſes thus farre.
Eſaias alſo in his fourtie Chapter, ſayth: Beholde all people (to wit, compared to God) are in compariſon of him as a droppe of a bucketfull, and are counted as a little duſt ſticking on the balance, and weying nothing at all. Yea, the Iſles are to him as a very little thing. Libanus is not ſufficient to miniſter fire to his offering, and all the beaſtes thereof are not inoughe for one ſacrifice. All people in compariſon of God are reckoned as nothing, in reſpect of him they are leſſe then nothing, and as that that is not. To whome then wil ye liken God? or what ſimilitude will ye ſet vp to him? Shall the Caruer make him an Image, and ſhall the Goldſmyth couer it with golde or caſte it into a fourme of ſiluer plates.
Moreouer, ſhall the poore man, that he may hauehave ſomewhat to ſet vp, chooſe a tree that is not …otten, and ſeeke out a cunning woorkeman, to carue there out an Image that moueth not? Know ye not this? heard ye neuer of it? And again, It is he that ſitteth vponupon the circle of the worlde, whoſe inhabitours are, in compariſon of him, but as Graſhoppers. It is hee that ſpreadeth out the heauens like a curtaine, hee ſtretcheth them out as a Tent to dwell in: It is he that bringeth princes to nothing, and maketh the iudges of the earth as though they were not. To whome nowe will yee liken mee, and to whome ſhall I be like, ſayth the holy one. Lift vp your eyes on high, and conſider who hath made thoſe things, whiche come out by ſo great heapes, and he calleth them all by their names. And ſo foorth. Thus much out of Eſaias.
Moreouer, Paule the Apoſtle of Chriſt, diſputing at Athens of true religiō, ſaith: God that made the world, and all that therein is, ſeeing that he is Lord of heauen and earth, dwelleth not in Temples made with handes, neyther is worſhipped with mens hands, as though he needed any thing ſince he himſelf giueth life and breath to al and eueryevery where, and hath made of one bloud all nations of men, to dwell on all the face of the earth, and hath determined the times before appointed, and alſo the limites of their habitation, that they ſhoulde ſeeke the Lord, if perhaps they might hauehave fealte and found him: though he be not farre from eueryevery one of vsus. For by him we liue, and moue, and hauehave our being, as certaine of your owne Poets hauehave ſayde, For we are alſo his ofſpring. For as muche then as we are the ofſpring of God, we ought not to thinke that the Godheade is like to golde, or ſiluer, or ſtone grauen by Arte or mans deuice. Theſe teſtimonies are ſo euident, and do ſo plainely declare that which I purpoſed, that I neede not for the further expoſition of them to ſay any more. They were great cauſes therfore that moued S. Auguſtine pr…ciſely to pronounce it to be horrible Sacrilege, for any man to place in the Church the image of God the Father, ſitting in a throne with bended hammes. Bycauſe it is deteſtable for a mā ſo much as to conceiue ſuch a likeneſſe in his mind. His very wordes I hauehave rehearſed in the eight Sermon of my firſt Decade, where I had occaſion to ſpeake of the righte hande of the father, and to teache you what it is to ſit at the fathers righte hande.
Nowe touching other images alſo which men erect to creatures or to ye All othe… images … for bidd… to be wo… ſhipped.heathē gods, they are no leſſe forbiddē then the pictures of God him ſelf. For if we may not hallow an image to the true and verie God, much leſſe ſhall it be lawful for vsus to erect or conſecrate an Idole to a ſtrange or forreine God. Man in his mynde doth chooſe him ſelf a God, and of his owne inuention, deuiſeth a ſhape or figure for it, whiche laſtly he frameth with the workmanſhip of his hands: ſo that it may truly be ſayd that the minde conceiueth an Idole, and the hande doth bring it foorth. But the Lord in the firſt commaundement, forbad vsus to hauehave any ſtraunge Gods. Nowe, he that neyther hath, nor chooſeth to him ſelf any ſtraunge or forreine Gods, doth not in his imagination deuiſe any ſhape for them, and ſo conſequently erecteth no images. For he thinketh it a deteſtable thing, to make an image to the true and very God, he is perſuaded that it is a wicked thing to chooſe him ſelfe a forreine God, and therefore he iudgeth it to be moſt abhominable to place the picture of a forreine God in the Churche or Temple of the true and very God. And that is the cauſe that in the Church before Chriſte his time, we doe not reade that any images were erected to any Saintes, whereof at that time there were a great number, (ſuppoſe) of patriarchs, Iudges, Kings, Prieſtes, Prophets, & whole troupes of Martyrs, Matrons, & modeſt widowes. The primitiue Church alſo of Chriſt his Apoſtles had no images, either of Chriſte him ſelfe, or of other Saints ſet vp in their places of publique prayer, nor in their Churches. The déede of Epiphanius is very well knowne whiche he committed at Anablacha in Syria. It is written in Gréeke in an Epiſtle to Iohn Biſhop of Ieruſalem, and tranſlated into Latin by S. Hierome: He rente the vaile that hong in the Temple, bearing in it the image of Chriſt or ſome other Saint, teſtifying therewithal that it is againſt Chriſtian religion, for the picture of a man, to hang in the Church of God▪ Saint Auguſtine in Catalogo haereſe foreign maketh mention of one Marcella a folower of Carpocrates his ſect, whiche, worſhipped the images of Ieſu, Paul Homer, and Pythagoras, with falling downe proſtrate before them, and offering incenſe vntounto them. Verie well and wiſely therefore, did Eraſmus of Roterodame being deepely ſéene in the workes of Eccleſiaſticall writers, when he had wittily ſpoken manye thinges touching the vſe of images in Churches, at the laſte alſo adde this, and ſay: There is no decree, no not ſo much as of men, which commandeth that images ſhoulde be in Churches. For as it is more eaſie, ſo is it leſſe perillous, to take all images quite and cleane out of the Churches, then to be able to bring to paſſe that in keeping them ſtill, meaſure ſhould not be exceeded, nor ſuperſtition couertly cloaked. For admit that (as ſome ſay) the minde be cleane from all ſuperſtition, yet notwithſtanding, it is not without a ſhewe of ſuperſtition, for him that prayeth to fall downe proſtrate before a wooden Idole, to hauehave his eyes ſtedfaſtly bent vponupon that alone, to ſpeake to that, to kiſſe that, & not to pray at al but before an Idole. And this I adde, that who ſo euer doe imagine God to be any other than in déede he is, they contrarie to this precept, do worſhip grauen images. And againe, in the ſame Catechiſme he ſayeth: Euen vntill the time of Hierom there were men of ſounde religion, which ſuffred not in the church any Image to ſtand, neyther painted, nor grauen, nor woauen, no not ſo much as of Chriſte, bycauſe (as I ſuppoſe) of the Anthropomorphites, But afterwarde the vſe of Images by little and little crept vp and came into the Churches. This hath Eraſmus.
Furthermore, for Chriſt our Lord No imag… muſt be made for Chriſt,and very God, though he hauehave taken on him the nature of vsus men, yet that notwithſtanding, there ought no Image to be erected. For he did not become man to that intent. But he drewe vp his humanitie into heauen, and therewithall gaue vsus a charge, that ſo often as we praye, we ſhoulde lift vp the eyes of our myndes and bodyes into heauen aboue. Moreouer, being once aſcended, he ſent his ſpirit in ſteede of him ſelfe, vntounto the Church wherin he hath a ſpiritual kingdome, and néedeth not any bodily or corruptible things. For he commaunded that if we would beſtow any thing on him or for his ſake, we ſhould beſtow it on the poore, and not on his picture or image. And nowe, ſince without all controuerſie, our Chriſte is the very true God, and that the very true God doth forbid to hallow to him any likeneſſe of man, that is, to repreſent God in the ſhape of a man, it foloweth conſequently that to Chriſte no Image is to be dedicated, bycauſe he is the true and very God and life euerlaſting.
In the ſecond part of this commandement, How farre … it … law … to …ke Images.we are taught howe farre foorth it is vnlawfull, for vsus to make any Image of God, or elſe of fayned Gods, and if ſo it be that any make or cauſe them to be made, how and after what ſorte then we ought to behaue our ſelues towarde them. Images ought not in any caſe to be made for men to worſhip, or otherwiſe, to vſe as meanes or inſtrumentes to worſhip God in. But if ſo it happen, that any man make them to the intent to hauehave them worſhipped, then muſt the zealous and godly diſpoſed, deſpiſe, neglect, not worſhip nor honour them, nor yet by any meanes be brought to doe them ſeruice.
For in this precept are two things ſet downe eſpecially to be noted. The firſt is, Thou ſhalt not bowe downe to them. To bowe downe, is to cap To Bow …wne, what it is.and to knée, to ducke with the heade, and bende the body, to fall downe, to honour, to worſhip, and to reuerence. The Saintes of olde did vſe to bowe downe (that is to bende the knée, to vncouer the heade, and to fall downe) to the Magiſtrates, the Prophets, the Princes, and teachers of the people, and vntounto all ſortes of reuerend men. And that they did partly, by cauſe God had ſo commaunded, who vſeth their miniſterie to common mens commoditie: and partly againe, by cauſe men are the liuely Image of God him ſelfe. But deafe, dumbe, and blinde Idoles are wood and ſtone, wherevnto we are forbidden to bend or bow downe, how ſo euer we are made to beléeue, that they doe beare the likeneſſe of God. The latter is, Thou ſhalt not worſhip them, or elſe, Thou ſhalt not doe any ſeruice vntounto them. In this clauſe is forbidden all the outwarde and vnlawfull honour done to God, or to the Gods in the way of Religion, nay rather in the way of ſuperſtition, and diueliſhe hallowing of Churches, reliques, holie dayes, and ſuch like traſh and trumperie.
For to ſerue, is to worſhip, to reuerence, To ſerue what it ….to attribute ſome maieſtie and diuine authoritie to that whiche we doe worſhip, to hauehave affiaunce in, to burne incenſe, to offer giftes, and to ſhewe our ſelues dutifully ſeruiceable to that which we worſhip. There is no man that knoweth not what it is to ſerue, and what is ment by ſeruice in matters of Religion. We are forbidden therefore to runne in Pilgrimage to Idoles, yea, though they be the Images of God him ſelfe. We are forbidden to do them any ſeruice, in offering giftes, or attributing vntounto them any one iote of Gods preeminence, thereby to binde our ſelues to mainteine and vpholde their vnlawfull honour, in mingling ſuch ſuperſtitions with better pointes of true religion. This therefore conſidered Ideles teach no….(ſince we may not attribute to Images any ſeruiceable honour) I doe not ſée how we can aſcribe to them the office of teaching, admoniſhing, and exhorting, which are the offices and benefites of Gods holy ſpirit and worde: For Abacuck the Prophete, of whoſe writings Paul did make no ſmall account, hath lefte in writing wordes worth remembring. What profiteth (ſayth he) the image: for the maker of it hath made it an image and a te…cher of lies, thogh he that made it truſteth therein, when hee maketh dumbe Idoles▪ Woe vntounto him that ſ…yth to the wood, awake, and to the ſ…n…el … ſtone, ariſe, Should that teach… th… Beholde, it is couered with golde, and ſiluer, & there is no breath in it. But the Lorde is in his holy temple, let all the earth keepe ſilence before him. What coulde be ſayde more playnely and agreeable to the trueth? Images (ſayth he) are méere and very lyes. But howe can that teache the trueth, which of it ſelfe is nought elſe but a lye. There is no mouing, there is no life, there is no breath in a picture or Image. But the Lord ſitteth in his holie temple, where he reigneth and teacheth by inſpiration, and the preaching of his worde the ſumme of godlineſſe, and where he liueth for euer in the hearts of all his Saintes and ſeruauntes. Let therefore all the tongues in the whole world be ſtopte of them that goe about to mainteine and vpholde ſuperſtitious Idolatrie, againſt the true and liuing God.
Nowe againe in the thirde part of Wee hauehave no cauſe to chooſe haunge Gods.this commauncement, the Lord doth briefly knit vp the pithy handling of ſundry things. For firſt he ſheweth yt men hauehave no iuſt or lawfull cauſe, in turning from God, eyther to make them ſtraunge Gods, or elſe to worſhip God, otherwiſe then they ought to doe.
I am (ſayth he) the Lord thy God, a ſtrong God. If I be the Lorde, then ſhouldeſt thou of duetie ſerue me, honour me, obey me, and worſhip me, ſo as thou doſt vnderſtand that I doe, deſire to be worſhipped and honoured. If I be God, then am I of ſufficient abilitie, to miniſter to all men what ſo euer they lacke: What canſt thou want therefore, that thou mayſt not finde in me? why then ſhouldeſt thou turne to ſtraunge Gods? Thou haſte no cauſe at all, vndoubtedly, to turne from me. I am, moreouer, a ſtrong God, a mightie, yea, an Allmightie God and Lorde. Thou haſt no cauſe to ſéeke a mightier or welthier prince then me, by him to be deliuered out of my handes, and by his liberalitie to be farther inriched, then thou ſhalt be by my good giftes and bleſſings. For I am that true and eternall God, the inuiſible, and Allmightie Prince of the worlde, the true and only helper and deliuerer, the liberall and bountifull giuer of all good giftes or benefites. I am alſo thy Lorde, and thy God.
Thoſe goods of myne are thyne. For I am thine: yea, I am thy helper and deliuerer, out of al aduerſities and afflictions. Thou art mine. I hauehave created thée. I liue in thée, I doe preſerue thée. Why then ſhouldeſt thou turne away from me, and ſéeke after any ſtraunge God what ſo euer? What néedeſt thou any more hereafter, to hunte after ſenſeleſſe Idoles? Thou arte the Church and Temple of God. Doſte thou not féele and perceiue within thy ſelfe, that I doe dwell in thée, and hauehave thine heart in poſſeſſion? And what I praye thée hath the Temple of God to doe with godleſſe Images?
Then alſo he deſcendeth and doth God ſuf… reth not mate.very ſeuerely, yet notwithſtanding iuſtly, threaten extreme and terrible reuengement. I am (ſayth he) a iealous God. This may be taken two wayes very well, and not amiſſe. For firſte the ſenſe may be thus, I will not hauehave thée to ſéeke any other Gods but me, neyther will I hauehave thée admit or receiue any forreine or vnlawfull worſhipping of me.
The cauſe is, I am a iealous God, enuious againſt my riuall, not ſuffering myne equall, nor by any meanes abyding to hauehave a mate. I alone will be loued, I alone will be worſhipped, and that too, not after any other faſhion, than I my ſelfe hauehave appointed to be obſerued. For no man is ſo ignorant, but that he knoweth, howe God in the Scripture doth by the parable of wedlocke, figuratiuely ſet downe the aſſurance and bond, wherin by fayth we are boūd to God, God is our huſband & bridegrome: we are his wife & choſen ſpouſe. A chaſte and faithful wife, giueth eare alone to her huſbands voice, him alone ſhe loueth, him alone ſhe doth obey, & him excepted ſhe loueth no man at al. Again on the other ſide, a ſhameleſſe, faithleſſe, adultreſſe, and whoriſh ſtrumpet, not worthy to be called a wife, ſéemeth outwardly to ſticke and cleaue to her huſband, but priuily ſhe maketh her body common to many men, and lou…th other more then her huſbande, and for the moſt part burneth on thē, being colde enough to him ward. But God is a iealous God, and will be loued, and worſhipped alone, without any partener to robbe him thereof. That is ſpirituall adulterie & whore-hunting, when men doe partly louelove and worſhip God, and yet notwithſtanding, doe therewithall giuegive reuerence to ſtraunge and other Gods. Againſt this faithleſſe and double dealing, al the Prophets cry out moſt vehemently, with words that repreſent a tyrrannous and cruell reuengemēt. For of all other ſinnes that is moſte deteſtable. I woulde to God at this day ſo many were not perſuaded that this kinde of honour is the worſhip that God maketh moſt account of. Or els otherwiſe the ſenſe of thoſe words may be thus: I will not hauehave thée to ſéeke any other Gods but me, I will not hauehave thée worſhip me according to thine owne inuentions. The cauſe is, I am a icalous God, that is, I am eaſie to be prouoked, and will not ſuffer mee ſelfe, and myne honour to be reiected, without due puniſhment for the contempt. And to this ſenſe he ſéemeth to drawe where he goeth forward, and doth at large expound how he is iealous: for I viſite, ſayth he, the fathers iniquitie in the children vntounto the third and fourth generation of thē that hate me. God therfore is a ſharp reuenger, and a iuſt iudge againſt thē that followe after ſtraunge Gods, or ſerue God vnlawfully or irreligiouſly, & alſo againſt all them that ſwarue from the lawe of God. For he thundereth out this bitter puniſhment, eſpecially againſt Idolaters, but therewithall incluſiuely he threateneth it to them, which breake the reſt of his commandements. For that which the Lorde vttereth here, is generally ſpoken, and is of force and effect againſt all impietie and vnrighteouſneſſe of all mankinde. But for bycauſe Gods caſe is far more excellent then mans, they therefore doe more hainouſly offend which breake the firſt table, then they that ſinne againſt the ſecond: and thereby do deſerue a farre more grieuous paine and heauie puniſhment.
Now, wheras we ſée that the Lord How … the fathers ſinnes … the ….ſayth that he will viſite, and by inquiſition puniſh the ſinnes of the fathers in the children, vntounto the thirde and fourth generation: we muſte not by and by thinke that God is vniuſt and puniſheth another mans fault in afflicting the innocent, that is, in whipping him that did not offende: as the Iewes in Ezechiel did wickedly taūt and cauill with God, ſaying: The Fathers hauehave eaten ſower grapes, and the childrens teeth are ſet on edge. But it is not ſo. For eueryevery man ſhall beare his owne offences, neyther ſhall the ſonne beare or abye the fathers ſinne, nor the father the ſonnes iniquitie. This doth the moſt true God very often and earneſtly beate into our heades throughout Ezechiel, and the whole ſcripture beſide. If therfore the children or childers children ſhall abide in the crooked ſteppes of their fathers, and ſhall, as their fathers did, doe ſeruice to Idoles, and ſhall thinke that they ſhall be ſafe and remaine vnpuniſhed, bycauſe they learned it of their fathers, euen as their fathers alſo were Idolaters, and yet flouriſhed in wealth and proſperitie: then I ſay, I will puniſh the ſinne of the fathers in the children, that is, I will ſharply reuenge the ſinne, that the children hauehave learned of the fathers, and wherein they ſtifly ſtande and abide, being encouraged therevnto by their fathers example and good fortune, although for the very ſame ſin, I did not once touch their fathers before them. And for that cauſe is this expreſly added, Of them that hate me. Hereof hauehave we very many and very euident examples, in the bookes of Kings. The houſe of Ieroboam is vtterly deſtroyed, bycauſe Ieroboam did erect in Iſrael Idolatrie and ſuperſtition. Immediately after, the whole ſtocke of King Baaſa is cleane cut off: and Achabs houſe is pulled vp by the rootes. At lengthe, the Iſraelites are made ſlaues to ſerue the Aſſyrians. Solomon the moſte mightie, welthy, wiſe, & happy king of Iuda, bycauſe of his Idolatrie and ſtraunge ſuperſtition, is of a ſoudeine, made a wretch of all other. There is none, vnleſſe he neuer read the holy Scriptures, but doth know what hapned to his ſon Roboam, to Ioram the ſon of Ioſaphat, to Achas, Manaſſes, Iehoiachim & Zedechias, bicauſe of idolatry, & forreine worſhipping of God. Let vsus therfore firmly holde and beléeue that the threatenings of God are true in effect, & God that is both a ſeuere, and iuſt reuenger, and puniſher of Idolaters, and wicked ſuperſtitious men, and finally, of all and eueryevery wicked acte done by eueryevery man. Althoughe God do ſundry times ſéeme to wicked men to ſlumber, and not to ſée them, yet notwithſtanding, he doth awake when he thinks good, and payeth home the wicked for all their offences done and paſt. Although he be long ſuffering, yet the righteous Lord doth not alwayes neglect the godly and oppreſſed, neyther doth he alwayes winke at vngodlineſſe, and let the wicked be vnpuniſhed for euer: But he giueth them time to repent in, whiche who ſoeuer doe neglect, they doe at length féele the greater paines and ſharper puniſhment: according to the ſaying of the Apoſtle. What doſt thou deſpiſe the riches of Gods goodneſſe, ſuffering, and gentleneſſe, not knowing that Gods goodneſſe calleth thee to repentance? But according to thy hardneſſe and heart that can not repent, thou heapeſt vp to thee ſelfe wrath, againſt the day of wrath, wherin ſhall bee made manifeſt the iuſt iudgement of God, who ſhal repay to eueryevery one according to his deeds. &c.
Againe, the bountifull Lorde promiſeth A moſte large promiſe is made to the godly worſhippers of the Lord.great and large rewardes, to them that worſhip him, and ſtedfaſtly perſeuere in true godlineſſe, and perfect religion. I am God, ſayth he, ſhewing mercy, or giuing bountifully vn to thouſandes. Here note, that his mercy is greater then his vengeance. For where he is angrie, there he puniſheth vntounto the thirde and fourth generation: but where he is mercifully liberall, there he is bountifull vntounto many thouſands. For of his goodneſſe and benefites, there is no meaſure or end: & the mercy of God is farre aboue all his works. Here yet againe he addeth two things more, To thē (ſaith he) that louelove me & kéep my commaundements. Here, I ſay, he requireth two things at their handes that are his. The firſt is, That they louelove God, and make accompt of, and take him to be their God: which if they do, then ſhall there no roome be left in the godly for ſtraunge or forreine Gods. The ſeconde is, that they obey God, and walke in his commandements: which if they doe, then are all Idoles and ſtraunge worſhippings vtterly at an end, then doth the Lorde by his word, reigne in the hart of eueryevery godly mā, whome the bountifull Lord doth liberally bleſſe, with all kinde of bleſſings and good gifts. And this clauſe verily, doth eſpecially belong to this commaundement, but incluſiuely alſo, it is referred to al the reſt, as by the very wordes of God we may eaſily gather. Let vsus holde, and verily thinke therfore, that the infinite and vnſpeable benefites of God are prepared for them, that walke in the lawe of the Lorde.
Thus much had I to ſpeak of theſe two commaundements of the firſt table, which I can not now againe recapitulate, bicauſe an houre and an half is already ſpent, and for that I hope that I hauehave ſo orderly procéeded in eueryevery point, and taught eueryevery thing ſo euidently and plainely, that there is nothing whiche ye doe not very well perceiue and vnderſtand. Let vsus now prayſe the Lord, and thanke him for his goodnes, for ſhewing vsus his ways, and let vsus praye, that we walking rightly in them, may at the laſt, come to his eternall ioyes. Amen.