A Guide Unto Godliness, Catechism (1 of 3)
An Expoſition of the Commandements.
Queſtion.
HOw many Commandements are there?
Anſw. Ten.
Q. How are theſe tenne Commandement diuided?
A. Into two Tables.
Q. What do the Commandements of the firſt Table teach vsus?
A. Only to reſt vponupon God,Mat. 23.38 and to worſhip him; and therefore our Sauiour Chriſt calleth this firſt Table of the Commandements, the firſt Commandement, and the great Commandement.
Q. And what learne wee of the ſecond Table of the Commandements?
A. The louelove of our neighbour: and this ſecond Table is called by Chriſt,Mat. 22.40 the ſecond Commandement.
Q. But ſeeing that there are ten commandements in theſe two Tables; how doth our Sauiour Chriſt call them but two Commandements?
A. Becauſe they are all referred to two points, the louelove of God and of our neighbour.
Q. There are in the firſt Table foure Commandements, what learne wee in eueryevery of them?
A. The firſt requireth our inward and hearty affection towards one God, and that we reſt and rely vponupon him only.
The ſecond and third Commandements teach, how in outward manner wee are to worſhip and ſhew our louelove to God.
The fourth commandeth the Sabbath, as the meane whereby wee are to bee inſtructed and the better enabled to Gods ſeruice.
Q. And what is the effect of the ſixe Commandements of the ſecond Table?
A. Generally they teach vsus our duty toward our neighbours. But if particularly wee conſider of the chiefe drift of eueryevery precept; the fift Commandement which is the firſt of the ſecond Table, inſtructeth how inferiors ſhould behaue themſelues toward their ſuperiors, & withall ſuperiors are put in minde of their duty and place what manner of men they ought to be. The reſt of the Commandements are more generally teaching all of all ſorts or eſtates of life, to hauehave a care of their neighbours life: in the ſixt Commandement, of their chaſtity and pure or vndefiled conuerſation: in the ſeuenth, of their goods and poſſeſſions: in the eighth, and of their reputation and credite or fame: in the ninth Commandement, and of all maintenance of truth. And in the tenth Commandement wée are taught, that it is not enough to performe theſe duties to our neighbours in our outward actions only; but alſo that we muſt not cheriſh in our hearts ſo much as a hidden luſt or deſire that may be any way hurtfull to our neighbour, but on the contrary muſt bend all our indeuour to do them good.
Q. For a ſhort view of the meaning of all the Commandements, let this ſuffice: But to returne to the firſt Commandement, why is it (as alſo many of the reſt are) deliuered negatiuely, or forbidding that which is euill, rather then cōmanding that which wee ought to do, and the thing that is good?
A. Partly to giuegive vsus to vnderſtand, that holy obedience cannot be performed, vnleſſe we firſt cleanſe our harts from that which is euil, as God by his Prophet aduiſeth,Eſa. 1.16.17. 1. Pet. 3.11 Ceaſe to doe euill, learne to doe well, and out of him S. Peter teacheth: Eſchew euill, and doe good. Inſomuch, as when God ſpoke to Iacob, and willed him to goe to Bethel, Gen. 35.1Dwell there (ſayth God to him) and make there an altar vntounto GOD. Then ſaid Iacob vntounto his houſhold, and to all that were with him, Put away the ſtrange gods that are amongſt you, and cleanſe your ſelues, Ver. 2. Partly alſo God deliuereth the moſt of his cōmandements, forbidding yt which he would hauehave his ſeruants to auoide; becauſe he knoweth, and he would alſo hauehave vsus to conſider earneſtly with our ſelues, that we are too ready & prone naturally to ſin; and therefore that our firſt care ſhould bee to deny our ſelues, and our naturall inclinations, that wee may more feruently follow after that which he willeth.
Q. Doth then this firſt Commandement require of vsus any more then to take heed that we hauehave not any ſtrange gods?
A. Yes verily. For in that it forbiddeth any other, it teacheth vsus that hee, and hée only ought to be acknowledged to be our God. Therefore in the lawe ſuch precepts are very common: Thou ſhalt feare the Lord thy God and ſhalt ſerue him. Againe,Deut. 6.13 Deut. 10.20.Thou ſhalt feare the Lord thy God, thou ſhalt ſerue him, and thou ſhalt cleaue vntounto him. Yea, hee in his preface vntounto his tenne Commandements doth challenge vntounto himſelfe that honour, I am the Lord thy God. Neither doth ſo ſpeake this only to the Iſraelites, who were his only knowne people at that time, but euen vntounto all vsus, who profeſſe that wee are Gods children or ſeruants.
Q. You ſay then that this firſt commandement not onelyonly forbiddeth all ſtrange gods, but alſo commandeth vsus to cleaue vntounto the true God.
A. It is ſo.
Q. But how ſhal we come to a more perfect vnderſtanding of this firſt Commandement, that we know how to keep and obey the ſame?
A. If we truly conſider how many waies we may tranſgreſſe, and carefully take heed to ſhun them: and then remember what God requireth of vsus, that wée ſerue and worſhip him, and ſet our ſelues to the vttermoſt of our power to doe them.
Q. Shew me then how many waies this firſt precept may be broken.
A. To ſpeake of eueryevery particular ſin whereby this commandement may be broken, it is hard: but I ſhall deliuer certain general tranſgreſſions, vntounto the which all the reſt may eaſily bée referred, and by which wee may truly examine our ſelues, and accuſe our ſelues of diſobeying.
Q. Is not the groſſe Idolatry of the Gentiles a manifeſt breach of this Commandement?
A. Yes verily. And God doth often complaine of his people, for that they delighted in their abominations: Deut. 32.21. Ier. 2.5. and elſewhere very often.
Q. But the Angels are excellent creatures, alwaies waiting to do Gods will, may we not ſeeke vntounto them for helpe?
A. Wee may not. For the Scriptures teach vsus in many places, that they are but miniſtring ſpirits, and ſeruants vnderunder God for our good, and therfore neither are willing of themſelues to do any thing, but when God ſendeth them, nor able by their owne ſtrength or power to helpe vsus.
Q. Yet we ſee in Gods booke, that good men ſometimes hauehave offered to worſhip them: As Manoah the father of Samſon, as may be gathered by the 13. Chap. 16. Verſe of the booke of Iudges: So likewiſe Apo. 19, 10. & 22.8.
A. So it is. But Manaoh knew not that it was an Angel, as it is there teſtified, but thought belike that God himſelfe did ſpeak to him: we may alſo iudge the like of S. Iohn. And therfore as that Angell commanded Manoah, that if he would offer a burnt ſacrifice, hee ſhould offer it to the Lord: ſo S. Iohn is commanded by the Angell not to worſhip him, becauſe he is but his fellow ſeruant: but worſhip muſt be done vntounto God.
Q. Some hauehave worſhipped the hoſt of heauen, and had affiance in thoſe glorious creatures, as the Egyptians, who called the Sunne Oſyris, and the Moone Iſis, and worſhipped them. And alſo before them (as Plato writeth) the Grecians accounted the Sunne, the Moone, the Starres; the earth alſo and the heauen for gods, as Theodoret reporteth in his third booke of the healing the affections of the Grecians.
A. It is moſt true, but not they only who had leſſe meanes to know the true God. But euen Gods people who were acquainted with Gods Law, and were often reproued by Gods meſſengers ſent vntounto them for that purpoſe, that they might know and deteſt that abomination: euen they I ſay, are accuſed not only by the Prophet Amos, but alſo,Amos. 5.26. by the firſt Martyr S. Steuen. Although God gaue an expreſſe commandement vntounto them,Act. 7.43. Deut. 17.3.5. That if any hauehave gone and ſerued other gods and worſhipped them, as the Sun, or the Moone, or any of the hoaſt of heauen, they ſhould be ſtoned to death.
Q. It ſeemeth, the excellency of theſe creatures, who are very glorious in mens eies, firſt alured the Gentiles to this folly, and Gods people were deceiued by their example, whilſt they more regarded the dooings of men, which are many times deceitfull, then the expreſſe Commandement of God, which alwaies pointeth to the right way.
A. That muſt needs be granted. Therefore wée muſt hereby take héed, that wee alwaies hauehave a carefull eye vntounto Gods Law, that we may frame all our actions both toward God and toward man, by the right rule of the infallible word. Otherwiſe we may eaſily tranſgreſſe this Commandement, as theſe hauehave done, in following after ſtrange gods, bowing before Angels, and worſhipping the hoſt of heauen, which were made for our vſe and comfort, and not that wee ſhould ſerue them.
Q. Wee hauehave heard how many wayes ſuch as hauehave profeſſed themſelues to be Gods ſeruants, hauehave broken this firſt Commaundement vnderunder a perſwaſion (though falſe) of ſeruing God. But may not the ſame alſo be tranſgreſſed by hauing too much confidence in things that cannot helpe?
A. Yes, and that two waies. Either in hauing too confident aſſurance in other worldly meanes, that we can procure beſides our ſelues: or in truſting too much in our ſelues, and our owne meanes.
Q. What meane you by them that ſeeke helpe by other worldly meanes then themſelues?
A. All ſuch as truſt in mens ſtrength or fauour, for which ſinne Gods people are very often bitterly reproued by Gods true Prophets: for they ſo relyed ſometime vponupon the Aegyptians, ſometime vponupon the Aſſyrians, that they thought by their helpe to auoyd Gods iudgements denounced againſt them by his meſſengers. Some alſo put their truſt in Chariots, Pſal. 20.7.and ſome in Horſes. So did Pharao when hee and his people followed after the Iſraelites, but they were all drowned in the Sea. And ſome truſt to the ſtrength of their Towers, as did the Iebuſites in their fort of Zion, in ſo much as they ſcorned Dauids meſſengers whom hee ſent;2. Sam. 5.6 but Dauid preuailed againſt it. And ſo worldly men, as they hauehave worldly meanes to help themſelues in reſting too much vponupon ſuch meanes, breake this Commandement.
Q. But it is not vnlawfull to vſe good meanes to eſcape any trouble or danger, as infinite examples in the Scriptures may teach vsus.
A. True, ſo that we vſe them as meanes only, and not as things able of themſelues to make vsus any helpe; but as Gods inſtruments by whom he worketh for our good. Phyſicke is good, if we intreat God by Prayer to giuegive a bleſſing to it. Strength of men is needfull againſt a mighty enemy; but the Lord, Euen the Lord that is mighty in battell, Pſal. 24.8.doth giuegive the victorie. The Huſbandman doth huſband his ground and ſow his ſéed, but the increaſe commeth of the Lord. And eueryevery worke of eueryevery man in his calling is good, and attaineth to the end for which it is wrought, if God proſper it: otherwiſe our ſkil, ſtrēgth, wiſedome, and all our indeuours (though very earneſt) are but vaine.
Q. By this that hath beene ſaid, it is not hard to gather how many waies this firſt Commandement may be broken, in reſpect of our confidence that wee hauehave in other worldly means: but may not our owne heart alſo beguile vsus, and cauſe vsus to tranſgreſſe the ſame?
A. Yes verily, and that two ways, either by inordinate louelove euen of things that we may, nay, that wee muſt louelove; or by putting affiance and confidence in any thing that we hauehave, or that we can do.
Q. How can this be, that in louing that which we muſt louelove, we may diſpleaſe God, or breake this firſt Commandement?
A. The louelove of Parents toward their children, is a duty that muſt bee performed, and commonly is ſo feruent, that God ſetteth it as a patterne, whereby he would hauehave vsus to behold his louelove toward vsus his Children. Yea,Eſay. 49.15 for that cauſe he will be called Father of vsus, that the very name wherby we ſpeak vntounto Him, may aſſure vsus of his louelove. The louelove alſo of Children to their Parents, of the mutual louelove of Huſband and Wife, are much and often commanded: ſo likewiſe the louelove of Brethren, is ſet for example before vsus of a true Chriſtian affection that we ſhould beare one toward another, for it is commended vntounto vsus by the name of Brotherly louelove. Rom. 12.10.Yet muſt our louelove to God ſo farre ſurmount all theſe loues of any worldly Creature,Heb 13.1. how deare ſoeuer vntounto vsus, either by nature, or by any other affection, that if it ſo be that wee muſt ſhew whom wee moſt louelove by our obedience, in compariſon of our louelove to God, the louelove to man muſt vtterly be extinguiſhed, and be no louelove, euen as the Apoſtle accounted all (whatſoeuer holineſſe or righteouſneſſe he might ſéem to challenge by the Law) to bee but loſſe and dung, Philip. 3 8.that hee might winne CHRIST. And this is that hatred of Father, Mother, Wife, Children, Brother,Luke 14.26. Siſter, yea, and of our own life too, that Chriſt ſaith muſt be in his Diſciples: Not that wee may hate theſe, but that in compariſon of our louelove to God, theſe things muſt ſéeme vntounto vsus. Abraham is a true pattern of this louelove, who when GOD commanded, was willing to hauehave offered his ſonne Iſaack, Gen. 22.the only hope of all the promiſes which God had made to him. So wée, vnleſſe we can be content to obey Gods will, though Father, Mother, Wife and Children, and all our friends, yea, though our own luſts, delights, or affections draw to the contrary, doe breake this Commandement, becauſe we rather obey the things that hinder vsus, then God who commandeth.
Q. Your meaning is, that if wee louelove any thing ſo, that it may make vsus neglect our louelove, ſeruice, or worſhip of GOD, euen by that louelove we break this Commandement: Thou ſhalt hauehave no other God before mee.
A. I meane ſo. For, if God were our delight and the ioy of heart, then would our affectiō vntounto other things bee ruled and framed according to it. But if other loues poſſeſſe our harts, they ſit in Gods place, and drawe vsus after them.
Q. You ſaid alſo, that this Cōmandement may be tranſgreſſed, if we put our truſt or affiance in any other thing but in God.
A. True: for if in danger we truſt in our owne ſtrength, as if thereby we can be able to ſtand, or in our ſubtiltie, that by wiles and ſhifts we wil auoid the peril, or in any ſuch help as we think to make to our ſelues; theſe and ſuch like are but lying vanities, of which the Prophet ſaith:Ionah. 2.8. They that wait vponupon lying, vanities forſake their owne mercy. Yea, if the Huſbandman aſſure himſelfe of good increaſe, becauſe he hath done the part of a good huſband to his ground, or any tradeſman thinketh to be rich, becauſe he is painefull in his trade; becauſe they make their labour in their calling to be in Gods ſtead, who only muſt giuegive a bleſſing to all they do, ſuch do tranſgreſſe this Commandement.
Q. Your meaning is not hereby, to find fault with ſuch paines as men take in their lawfull calling. For, it is the decree of the Almighty: Gen. 3.19In the ſweat of thy face ſhalt thou eate thy bread. Neither can we call it our bread, as Chriſt teacheth vsus to aske, vnleſſe ſome way or other we labour for it: but when we hauehave done what belongeth to vsus to doe, yet as Except the Lord build the houſe, they labour in vaine that build it: Pſal. 127.1Except the Lord keepe the Citie, the keeper watcheth in vaine. So vnleſſe the Lord giuegive bleſſing to all that we doe, it cannot proſper. For, it is God only that giueth power to get ſubſtance.Deut. 8.18.
A. You ſay well: and therefore if we perſwade our ſelues by any ſuch meanes to ſupply our wants, not ſéeking to God by hearty praier to proſper our doing; yea if with good Moſes wee pray not: Let the beauty of the Lord our God bee vponupon vsus, Pſal. 90.17and direct thou the worke of our hands vponupon vsus, euen direct the worke of our hands. Wee ſhall want the deſired ſucceſſe of our paines, becauſe wee reſt not as we ought to doe vponupon help from God, and his direction, whereby wee may bee taught and guided, with what mind, and to what end wée ſhould labour; namely, for conſcience towards God to liue in our honeſt calling, not ſéeking with greedie affection to inrich our ſelues, but to bée painfull in that ſtate of life that God hath appointed vsus to liue in, thereby to maintaine our ſelues and our families, and enable our ſelues to doe good alſo to other; and alſo by labour to baniſh the idle life, the bane of al goodneſſe, and root of all wickednes.
Q. Hitherto wee are taught, that neither in any religious reſpect wee muſt repoſe our truſt in any but God only; neither in any proud perſwaſion of our heart muſt we hope for help, in any worldly meanes, how hopefull ſo euer they ſeeme vntounto vsus; neither yet muſt our louelove bee ſo to any thing vponupon earth, but that our chief delight may be in the worſhip and obedience of our good God. But as wee hauehave heard how many waies we are in danger of breaking this Commandement: ſo would I faine vnderſtand what it requireth of vsus, that wee may do it?
A. Euen the contrary to the things that it forbiddeth. For as it forbiddeth all truſt in any thing, but in God only: ſo doth it require of vsus that in him wee ſhould repoſe all our confidence in all our wants, dangers, or any diſtreſſe; as alſo the Prophet Dauid aduiſeth,Pſal. 37.3. verſe 7. Truſt thou in the Lord (ſaith Dauid.) Waite patiently vponupon the Lord, and hope in him. So did Dauid, when hee encountred Goliah, that Champion of the Philiſtims. He truſted not in the armour that Saul cauſed them to buckle about him, but caſt it away, and told the proud braging Philiſtim, that hee came with ſword, ſpeare, and ſhield, but I (ſaith he) come vntounto thee in the name of the Lord of Hoſts, 1. Sam. 17.45.the God of the Hoſt of Iſrael, whom thou haſt railed vponupon. Now this confident aſſurance cannot flow from any other fountaine, then from a ſetled perſwaſion in our heart, that God is our God, that is in power able, in mercy willing to make vsus all helpe. Here-out, I ſay, doth ſpring this reſting vponupon him for helpe in all diſtreſſe. And this our confidence and acknowledging God to be our God, moueth vsus to inuocate and call vponupon God in praier, either to giuegive vsus good things which we want, or to keepe vsus from euill that wee heare. Thus was Dauid mooued to conſult whether he ſhould lift vp his eies vntounto the mountaines, and then as if he corrected himſelfe for that fooliſh thought, hee aſketh frō whence his help ſhould come, if hee ſhould thinke to lurke in thoſe hills of the land of Canaan: then ſetting downe his reſolution;Pſa 121.1.2 Mine helpe (ſaith he) is from the Lord wch made Heauen and earth. Hence commeth that boldneſſe that the Apoſtle ſpeaketh of, to goe boldly vntounto the Throne of grace, that we may receiue mercy, Heb. 4.16and to finde grace to helpe in time of need.
Q. I ſee then that becauſe we muſt truſt in God only, if we will obey this firſt Commandement, we muſt onelyonly pray vntounto him, and not to any Angel or Saint. For how can they call on him in whom they hauehave not beleeued? Rom. 10.14ſaith Saint Paul. And if praier be to be made only to them in whom wee may truſt, then fie vponupon the Church of Rome, that ſo abuſeth the ſimplicitie of their followers, that they make thē beleeue it is great deuotion and a holy worſhip to pray vntounto Saints and Angels, in whom yet they may not truſt or beleeue. For our Creed teacheth vsus, that we muſt beleeue in none but in God, the Father, the Sonne, and the Holy Ghoſt.
A. You ſay well: But you muſt know that the Church Romiſh loueth not to bee tied within ſuch ſtraight limits as are the Scriptures, or that rule of faith which we call the Créed. For in all theſe they can finde no warrant, as their Portueſſe or Breuiarie teacheth to pray vntounto Michael the Archangel to come to help Gods people; or as their Maſſe-booke inſtructeth to cal vponupon the ſaid Michael thus: Defende nos in praelio, vt non pereamus in tremendo iudicio: Defend vsus in the battell, that we periſh not in the terrible iudgment. Aſcribing therby vntounto the Arch-angel Gods office. For ſaluation belongeth to the Lord, as all the Scriptures teſtifie. And yet theſe blaſphemies are in their reformed editions of their Portues and Maſſe-booke, approued by Pius the fift, and commanded by him to be publiſhed.
Q. I hauehave alſo read, that they pray vntounto Gabriel to deſtroy their enemies, to Raphael to heale their ſickneſſes, to take away their diſeaſes and to waſh away their faults: And that they teach men to pray to their peculiar Angel (if any one bee ſo appointed to be a gardian to any man) to ſaue him, to come downe and gouerne him, to cleanſe his mind from ſinne, to attend daily vponupon him, and keepe him from falling. What can they aske of God more then in theſe prayers they ſue to obtaine of the Angels?
A. The Popiſh blaſphemies, whereby they moſt impiouſly tranſgreſſe againſt the firſt Commandement are groſſe and infinite, as when they aſcribe to the bleſſed Virgin Marie, that ſhe is the fountaine of merciemercy, of health and grace, conſolation and pardon, of pietie and gladnes, of life and forgiueneſſe. She moſt happy Virgin drew ſaluation, pardon, life and forgiueneſſe from another Fountaine, not dreaming of ſuch Fountaines of ſpirituall graces to be found in her, as they moſt impiouſly aſcribe vntounto her. And as blaſphemous is that their ſuit: Through the Virgin his Mother, our Lord grant to vsus ſaluation and peace. Euen the Popiſh Church following in that point the patterne of the purer times, conclude commonly their Praiers with this clauſe, through Ieſus Chriſt our Lord. But in this Prayer Chriſt muſt bee gracious to vsus through his Mother, or for her ſake. Chriſt, I ſay, who for our ſakes was made man, humbled himſelfe to the death, euen that ſhamefull death of the Croſſe, that Hee might make atonement betwéene his Father and vsus, muſt now, if we beléeue ſuch teachers, and follow ſuch guides, not ſaue vsus according to Gods determinate purpoſe, and mercy before all ages, and according to his own grace and mercy, who came to ſaue ſinners, and diſſolue the works of Sathan, but for his Mothers ſake muſt he ſaue vsus. O horrible popiſh blaſphemy! And yet all theſe horrible impieties are in their booke, of the Office of the bleſſed Virgine; printed Ano. 1604. Set forth, as they tel vsus, according to their reformed Latine. A deformed reformation it may well bee called, that publiſheth ſuch idolatrus things, ſo manifeſtly againſt the firſt Commandement, to the great offence of the ſimple and ignorant.
Q. All popiſh prayer-bookes are ſtuffed with ſuch abominations, asking of their Saints (whereof ſome may iuſtly bee doubted of whether they were ſuch or not) the things that none but God only can giuegive. I thinke that ſuch offend grieuouſly alſo againſt this Commandement, as aſcribe vntounto their ſuppoſed ſaints, the praiſe and glory of ſuch good things as they receiue from God.
A. It is true: and God reprooueth his people for that vnthankfulneſſe to him bitterly, by his Prophet Hoſea, becauſe they ſaid: I will goe after my louers, Hoſ. 2.5that giuegive me my bread and my water, my wool, and my flaxe, mine oyle, and my drinke. As the Iewes in like manner thought it was well with them when they burnt incenſe to the Queen of heauen (ſay they) had we plenty of vittailes, and were well, Ier. 44.17and felt none euill. But ſince we left off to burne incenſe to the Queen of heauen, and to powre out drink offerings to her, wee hauehave had ſcarceneſſe of bread, and hauehave been conſumed by the ſword and by famine. verſ. 18. Euen as now our ſilly papiſts lul them ſelues in ſecurity of ſuperſtition; becauſe, ſay they, we had a good or merrie world before this new learning was knowne among vsus, for ſo baſely they reckon of the glorious light of the Goſpell. But as by Hoſea God threatneth that vnthankfull people of Iſrael, to take thoſe his bleſſings from them, becauſe they yeelded not thankes to him for them, but to their louers, that is, to their Idols; ſo hee by his ſeruaunt Ieremy telleth the Iewes, they had no cauſe to bragge of their welfare when they worſhipped the Quéen of heauen, for the Lord conſidered of it,ver. 21.23 and plagued them for it.
Q. What duty then doth the Lord require of vsus for his benefits that hee beſtoweth vponupon vsus? Can we make anie recompence to God for the ſame?
A. None at all. For hee ſtandeth not in néed of any thing that we hauehave. The whole world is his, and all that is therein. Only a thankefull heart is the acceptable Sacrifice. What ſhall I render vntounto the Lord (ſaith Dauid) for all his benefits towards mee? Pſal. 116.12.I will take the Cup (of thankeſgiuing for my) ſaluation, and call vponupon the name of the Lord, 13. I will offer to thee a Sacrifice of praiſe, 27. Of which ſacrifice of praiſe God himſelf giueth this teſtimony:Pſal. 50.23 He that offreth praiſe, ſhall glorifie mee. This dutie Noah performed at his going out of the Arke.Gen. 8.20. Gen. 12.7.Abraham, when God promiſed to his ſeed the land of Canaan; and after alſo at diuers times, when vponupon ſundry occaſions he had in his hart this promiſe confirmed.Gen. 13.4.18. Gen. 26.25 Iſaak alſo vponupon promiſe of Gods preſence and multiplying his ſeede. Laſtly, Iaacob, when he had eſcaped the danger of his brother Eſau, built an Altar there, that is, at Shechem, where hée bought a piece of ground to ſet vp his Altar thereon, and in token of a thankfull heart for his great deliuerance, he called the Altar, The mighty God. But among infinite examples of this Sacrifice, which the godly did offer for Gods goodnes towards them, I will conclude with that of Ioſaphat and his Souldiers, who when God had giuen them a great victorie ouer their enemies,2. Chron. 20.26. they bleſſed the Lord in the valley of Berachah, vponupon performance of which godly duety (that it ſhould neuer be forgottē) that place receiued that name. And as if this had not beene ſufficient once to hauehave giuen thanks vntounto God for this benefit, eueryevery one of them goe to Ieruſalem; yea to the very Temple to reioyce before the Lord for this his mercy.
Thus were the godly at all times very careful by offering to God only, praiſe for his goodneſſe, to acknowledge their obediēce to the firſt Commandement, and to profeſſe that they truſted not in any other God, but in him alone.
Q. The ſumme of all that is ſayd, is this, that God forbiddeth all kind of religious worſhip, either to the works of mens hands, or fancies of mens braine, or to the Hoſt of heauen or to Angels, though excellent and glorious creatures of God, then alſo all vaine confidence in worldly helpes, or in any kind of thing that we hauehave or can doe. Laſtly, all inordinate or exceſſiue louelove to any creature or delight whatſoeuer: Then it commandeth vsus that wee reſt vponupon him as our only hope and helpe, looking for all good things from him alone, praying vntounto him for whatſoeuer wee want, and intreating him to keepe vsus from whatſoeuer wee feare or would ſhun; and in regard of his manifold mercies, whereof we daily taſte (vnleſſe we be too ſenſeleſſe) let vsus knit vp the duties required of vsus in this Cōmandement, With giuing thankes alwaies for all things to God, euen the Father, in the name of our Lord Ieſus Chriſt.Eph. 5.20.
A. Theſe are in deed the generall duties that God here requireth of vsus in this firſt precept, whereby we are to learne, that ſeeing we muſt know that all good muſt come from him, we muſt not then thinke that wee can ſo much as offer to God a good thought of our ſelues, much leſſe doe a good deed, vnleſſe he inable vsus; and therefore he muſt hauehave the glory of all that we hauehave or can doe.
Q. Let vsus now come to the ſecond Commandement, wherein (it ſeemeth to mee) GOD teacheth vsus how and after what manner hee will bee worſhipped.
A. Very true, and it is néedfull hee ſhould ſo do. For when wee are once aſſured that there is a God, our own heart within vsus telleth, vsus that this God muſt bee worſhipped: and therefore wee ſearch and examine by our own reaſon and iudgement (vnleſſe we follow the light of GODS word) what may be the moſt acceptable ſeruice vntounto Him, whom wee eſtéeme as God. This hath béene the cauſe that euen the Gentiles and ſuch as knew not the true God, hauehave thought, thoſe things that moſt delight the ſences, to be alſo beſt pleaſing to their falſe gods: And for that cauſe they had Muſicke to pleaſe the Eares, Lights and gay ſhewes to ſatisfie the Eyes, Perfumes & Odours for delighting the Noſe, and ſo as they ſet vp to themſelues vaine gods, and ſuch as could make them no help, ſo they ſerued them with vaine worſhip, and ſuch as could not be acceptable to the Diuine power.
Q. What is then the end which God here eſpecially reſpecteth in this Commandement, when Hee forbiddeth grauen Images, & any likenes of any thing in Heauen aboue, or in the Earth beneath, or in the waters vnderunder the earth?
A. God would not that his people ſhould imagine, that ſuch worſhip as conſiſted onelyonly in outward obſeruances, might pleaſe Him. Hee would that his ſeruice ſhould be anſwerable to his Nature, ſpirituall and heauenly: for as Chriſt ſaith, The true worſhippers ſhall worſhip the Father in Spirit and Truth. In Spirit, I ſay,Ioh. 4.23. and ſincerity of heart without hypocriſie; and in Truth, not only in outward rights and obſeruances, which were but ſhadowes and figures of the true worſhip. For (ſaith our Sauiour Chriſt) the Father requireth euen ſuch to worſhip him.
Q. If God meant hereby to command a ſpirituall ſeruing of him, why did he charge his people by the miniſtery of Moſes, with ſo many outward ceremonies as hee did, and that euen in that place, and about that very time, that hee gaue the Law of the Commandements vntounto them?
A. God gaue the Law of that Carnall Commandement, Heb. 7.16.as the Apoſtle to the Hebrewes calleth it, for a time to traine his people in obedience to him, which in outward obſeruances they would more readily learne; but in ſuch obſeruances as had in eueryevery one of them a ſpirituall meaning, and might hauehave led them to that true worſhip that GOD requireth, and is delighted in. Circumciſion was the firſt that God appointed, and that before the Law Moral was giuen about 400. yéeres. The next vntounto it was that ceremonie of the Paſchall Lamb, commanded about two Moneths before the Law was giuen, as may bee gathered; if wee compare the 33. of Numbers, verſe 3. with the 19. Chapter of Exodus, verſe 1.
Q. What ſpirituall meaning was in thoſe two obſeruances required?
A. Circumciſion did giuegive this to vnderſtand, that they brought with them from their Mothers womb ſuch corruption of fleſh as muſt bee taken away, if they will be in truth the people of God, & therfore that they ſhould looke farther then to the outward ceremonie. For if thou be a tranſgreſſor of the Law, thy circumciſion is made vncircumciſion, Rom. 2.25as S. Paul teacheth. For he is not a Iew, that is one outward, neither is that circumciſion that is outward in the fleſh. Verſe 28.But he is a Iew (that is a true ſeruant of God) that is one within, and the circumciſion is of the heart, in the ſpirit, not in the letter (or outward obſeruance) whoſe praiſe is of GOD, Verſe 29.and not of man. And therefore Ieremie calling the men of Iudah and Ieruſalem to the true conſideration of that ceremonie, wherein they ſo iuſtified themſelues aboue other that were not circumciſed, thus exhorteth them,Ier. 4.4. Breake vp your fallow ground, and ſow not among the thornes; be circumciſed to the Lord, and take away the foreskin of your hearts. So that this ceremony giuing them to vnderſtand, how by naturall birth all fleſh is corrupted and ſinfull, they ſhould acknowledge their pollution, and indeuour to become new Men.
Q. And is this all that circumciſion teacheth?
A. No, It aſſureth them alſo of grace and mercy. And therefore is it called the Couenant, which is indeed as is called in the next verſe the ſigne of the Couenant (ſaith God) between mee and you. Gen. 17.11Becauſe God thereby aſſured to them the bleſſedneſſe that he promiſed to Abraham and his ſéed. In which reſpect alſo S. Paul ſaith, that Abraham receiued the ſigne of circumciſion, Rom. 4.11.as the ſeale of the righteouſneſſe of Faith which he had, when he was vncircumciſed.
Q. Circumciſion was then vntounto the people of Iſrael, as the ſacrament of Baptiſme to vsus.
A. It is very true, ſauing onelyonly that in the outward ſignes they differ. For as in Baptiſme wee hauehave a promiſe of the fauour of God, forgiueneſſe of ſins, and of euerlaſting life, if by a true Faith wee take hold of the promiſes. So they had alſo: and as God requireth of vsus, that wee who are baptized, ſhould die vntounto ſin, and as the Apoſtle admoniſheth vsus, ſhould walke in newnes of life. Rom. 6.4.So did hee require of Abraham, that hee ſhould walke before God, and be perfit. Gen. 17.1.And as we acknowledge all this to be performed vntounto vsus in Chriſt, in whom al the promiſes of God are Yea, 2. Cor. 1.20.and are in him Amen: euen ſo they alſo were not to looke for the promiſed bleſſings, but in the promiſed ſeed of Abraham.
Q. Had the Paſchall Lambe alſo a ſpiritual meaning, or was it but a ſign for that time, by which the deſtroyer might know what houſes ſhould bee free from the deſtruction, and the people might by that ſacrament be the rather incouraged to reſt vponupon God?
A. It was not onelyonly an aſſurance to Gods people of their deliuerance from Egypt: but alſo in that they were commanded yeerely to ſolemnize that feaſt, they were taught that God would hauehave them alwaies mindfull of that redemption. Moreouer, this their deliuerance from Egypt, was vntounto them an aſſurance of their deliuerance from the bondage of ſin, as their planting in the land of Canaan, ſhould hauehave made them lift vp their hearts to that Spirituall bleſſing in that heauenly inheritance, wherof the land of Canaan was but a ſhadow, perſwading themſelues, that as neither we in this world, ſo they had not here a continuing Citie, Heb. 13.14but we ſeeke for one to come; Euen one that hath a foundation, Heb. 11.10whoſe builder and maker is God.
Q. I ſee plainly, that by that Sacramēt, the people of God were not only put in mind of a temporal happineſſe, but had alſo promiſe of eternal glory, in which reſpect, 1. Cor. 5.7.S. Paul ſpeaking of that Ceremony, incorageth the Corinthians to looke for endleſſe bleſſednes. But what learne we, or what was taught them by the Ceremonies vſed in the eating of their Paſchall Lamb?
A. Firſt, the Lambe it ſelfe muſt be without mayme or ſpot, of a yeere old, a Weather Lambe, to point to the great perfection that muſt bee in him that ſhould frée vsus from ſin; greater, I ſay, then can bee in any man, conceiued according to the common courſe of nature. It was to bee kept from the tenth day of the MonethMonth, vntill the foureteenth, ſhewing that, as the Apoſtle ſaith;Heb. 7.26. Hee muſt bee ſeparate from ſinners. The bloud of the Lambe muſt bée ſprinkled, to teach, that without ſheading of bloud there is no remiſſion. Heb 9.22.And this particular ſprinkling of the doore-poſts of eueryevery houſe with the ſaid bloud, ſheweth that not a generall knowledge of Chriſt his ſatiſfaction for ſinnes is ſufficient for vsus, vnleſſe eueryevery one of vsus do find in our own hearts, by the grace of God, and the effectuall working of Gods Spirit, this atonement by faith, that Chriſt hath made for vsus.
Q. This that hath bin ſpoken, concerneth the Lambe it ſelfe, and how it ſhould be vſed, and the bloud ſprinkled. Now let me heare how the Iſraelites ſhould eat the ſame.
A. Some of the Ceremonies vſed in eating of it, ſignified their ſpeedie departing out of Egypt, as wee muſt vponupon any occaſion offered, ſpeedily and in haſte ſhake off the fetters of ſinne: ſuch was their eating with ſhooes on their feete, their ſtaues in their hand, and perchance their roſting it, and their eating it with vnleuened bread (for they might not ſtay to ſowre it with leauen.) Their eating it with ſowre hearbes, might put them in mind of their hard diet in Egypt, and therefore make them more thankfull when they came to better: Or els rather, that being made free from that Egypt; yet many aduerſities might be looked for. Hereby alſo we ſee, that though we be freed from the bondage of the ſpirituall Egypt, the power of ſin: yet wee ſhall hauehave many ſharpe combates with our corrupt affections, and many afflictions in this life; for ſuch is the eſtate of Gods ſeruants.
Q. Many moe ſuch Ordinances were commanded to Gods people, wherein the outward ſeruice was very particularly ſet downe, and ſtrictly obſerued of them.
A. But without the ſpirituall meaning thereof, they might well be compared to the Nut before it be broken. For keepe it vncracked neuer ſo long, you hauehave no good therof, open it and taſt of the kirnell, it is pleaſant: euen ſo, the ceremonies of the Law, except the inward meaning therof be practiſed, are ſo farre from pleaſing God, that he reiecteth, nay, he hateth the ſame, as hee often profeſſeth, and moſt plainly in the firſt and laſt chapters of his Prophet Eſay.
Q. What was then that ſpirituall ſeruice, ſignified by their waſhings, their ſin offerings, their ſacrifice of perfumes, peace offerings, and ſuch like?
A. Their waſhings and purifiings that were commanded, taught them that they of themſelues were vncleane vntill they were waſhed, and alſo that this cleanſing was but ceremoniall, and directed them vntounto that ſanctifying ſpirit mentioned,Eſay 44.3. without which no man can be cleanſed. The ſacrifice of perfumes ſignifieth our Prayers, which cannot be a ſacrifice of ſwéet ſauour to God, but by the mediation of that high Prieſt figured by that Prieſt-hood of Aaron, who muſt offer much odours with the prayers of the Saints. Reuel. 8.3.The offerings for ſinne, teach Faith & Repentance: Repentance, I ſay, in that the beaſt they brought did but ſupply their roome, and was ſlaine, to ſhew what they deſerued, and withall, that it now behooueth them to crucifie the old man, and all thoſe corrupt affections, the fruits of our ſinfull nature, and to reſt only on the bloud of Chriſt (whereof the bloud of thoſe beaſts was a repreſentation) to make the atonement with God. And thus much by way of digreſſion, to ſhew that theſe externall rites which God commanded his people to vſe for a time, namely, vntil the fulneſſe of time was come, that God ſhould giuegive his Son to take our Nature vponupon him, and wherein hee taught them, that reuerently & truly vſed them, both Faith and Repentance ſhould bee no warrant for the Idolatrie and groſſe blaſphemies vſed in the Church of Rome in their Idoll ſeruice.
Q. It is plaine then, that as in this Commandement God requireth ſpirituall worſhip, and forbiddeth that ſeruice, that by Images or the likenes of any thing, men offer vntounto him, ſo alwaies euen when ceremonies were moſt commanded, the ſpirituall and inward worſhip of the heart only ſeaſoned that outward ſeruice, and made it acceptable. Then they are in my iudgement much to be blamed, who ſtill retaine in their Churches, or chā bers, or any where elſe, the Images ſo expreſly forbidden by God himſelfe, for adoration ſake.
A. They are ſo, but yet to couer their ſhame, they hauehave certaine pretences to make ſhew of reaſon for their doings, but much like Adams fig-trée leaues, which could not hide him from God. Neither can all they deuiſe to anſwere the words of this ſecond Commandement, although they hauehave found out many bad ſhifts. One Ambroſe Catharine affirmeth this Law to hauehave been giuen onelyonly to that people of Iſrael for a time, but that it belongeth not to vsus. But Bellarmine himſelfe is aſhamed of that anſwer, and reiecteth it, in his ſecond Book of Images Chapter 7. Many of them ſay, that in this Commandement the gods or Idols of the Gentiles are forbidden, not the Images which Gods ſeruants do make. Bellarmine himſelfe teacheth, that this Commandement forbiddeth only the Image that is accounted a god, or repreſenteth as a God, that which is none, in the beginning of the Chap. before alleadged. Caietan another great Papiſt, would make vsus beléeue, that not eueryevery Image is here forbidden; but that it is vnlawfull for a man to make an Image, that he will hauehave as his peculiar god. Laſtly, as Pope Adrian the firſt, in that abſurd Councell of Nice the ſecond, writing to Conſtantine the Emperour, and Irene his Mother, very Pope-like expoundeth that Commandement, not to forbid holy Images (now wee deny that in this caſe there be any ſuch) but Agalmata, which hee expoundeth to be the Image abiecti animalis, of ſome baſe creature. To anſwere eueryevery one of theſe their anſweres particularly, would be too long. But the precept it ſelfe being thus generall as it is, is without any further anſwere, to ſhew the abſurdity of all theſe anſweres.
Q. The Commandement forbiddeth all likeneſſe of any thing whatſoeuer in heauen, earth, or the waters, neither hath reſpect vntounto the Images, by whom they are made, or of whom they hauehave been worſhipped, but plainly and expreſly forbiddeth all. But becauſe they like beſt of that which Bellarmine anſwereth, that thoſe are onelyonly forbidden that are accounted as gods, I pray you ſhew your iudgement therein, whether they in their worſhip of Images, whether of Angels, Men, or Women, ſeeme not to make them as gods.
A. Howſoeuer the Papiſts would ſéeme to deny this, (for ſuch Idolatry is too groſſe and abominable) yet themſelues muſt confeſſe, that in their owne Prayer-Bookes, they pray before them, as if they were gods, they vſe knéeling, cenſing, kiſſing, lighting of Candles before them, and whatſoeuer we muſt aſke of GOD, they aſke of them.
Q. But they doe not begge theſe things of the Images, but of the Saints whom theſe Images do repreſent.
A. In déed ſo they ſay, but what can they do more, if ye Saints themſelues ſtood before them, to ye Saints (for ſuch outward worſhip) then they do to their Images? Neither is it likely that the common people is able to put ſuch difference betweene the Image, and the thing thereby repreſented. Seeing in that aſſembly of their Biſhops and learned Clergy, in the ſecond Nicen Councell, one of them could ſay,Acts 4. It is plaine, that hee who worſhippeth the Image, and ſaith, This is Chriſt, ſinneth not. It is no ſin with them to ſay the Image is Chriſt: ſhall the people then thinke they neede bee ſo ſcrupulous, to put ſuch difference between the Image, and him that is ſignified therby? Nay, I dare ſay, the Prieſts would not hauehave them ſo well learned, as to know that difference. For the things ſo plentifully offered in many places, can doe no good to the Saints themſelues, (for they who are dead, whether good or bad, neede not the things of this world) and the Image it ſelfe neuer was the better for any thing that was offered, neither could hauehave any vſe thereof, (for what can ſtockes and ſtones do with gold or ſiluer, or Iewels of price?) It is therefore a dangerous doctrine that the ſimple ſhould be taught, that their prayers and offerings (for doubtleſſe to whom they pray, they alſo offer) I ſay, it is dangerous for the Church-Romiſh to teach, that they pray not or offer to the Image, but to the Saint repreſented thereby: Leſt a Chriſtian ſeriouſly conſidering of the matter, remember how the Prophet Dauid giueth as a name due to God only,Pſal. 65.2. to be a hearer of Prayers, and not belonging vntounto the Saints, and therefore alſo ſaith, that all fleſh ſhall come vntounto GOD: the ſimple man then thus concludes with himſelfe, Seeing my ſeruice muſt not be to the Image, and the Saints cannot heare or helpe mee, it is vaine that I pray or offer before them. Againe, wee ſée the practice not onelyonly of vnlearned men, but of their learned and religious men to the contrarie of their doctrine. We read in ye ſecond Nicen Councell, ſo much eſtéemed of the Romiſh-Church for ſetting vp Images,Acts 5. how one Dennis told them a tale of one Iohn an Abbot and Anchorite, a man famous, ſaith this Dennis. This Iohn had in his Cell where hee lay, the Image of the Virgin Mary, and his faſhion was when he went abroad, as he did ſometime for 5. or 6. moneths together, to make a candle, & being ready to take iourney, he prayed to our Lady (as he termeth her) Totus in Imaginem eius intentus, wholly reſpecting her Image, Thou holy Mother of God, becauſe I hauehave a long iourney in hand, care for thy Candle, and ſee that it burne not out. And hauing ſpoken thus to the Image, he tooke his iourney. Is not this a plaine teſtimony of praying to the Image it ſelfe, and allowed in that Councell of Nice for good ſtuffe?
Q. It is ſtrange, that any that profeſſe the name of Chriſtianity, could ſo break this Commandement of the Almighty in making Images to worſhip, ſeeing, euen diuers of the heathen Philoſophers that knew not the true GOD, thought that things that cannot be perceiued by outward ſences, but by vnderſtanding only, muſt be by Faith comprehended, as Theodoret out of Parmenides, Solon, Empedocles & Antiſtenes teacheth in his third Booke againſt the Idolatrie of the Gentiles. Yea, hee there reporteth, that Antiſtenes would not that any Image ſhould be made of God, becauſe ſaith he, God cannot by any counterfeit or picture be comprehended, but by beleeuing: and therefore very aptly calleth Faith the Eye of the mind.
A. Certainely, theſe Heatheniſh Philoſophers ſhall riſe vp in iudgement againſt theſe Popiſh Idolaters, to whom wee may truly ſay, as there Theodoret ſpeaketh to the Gentiles, that worſhipped the creature in ſtead of the Creator, and fell downe before Images: Solis viſibilibus contabeſcitis manu que confecta ſimulachra venerantes, doctrinam quae de inuiſibili traditur non admittitis: You euen pine away (ſaith hee) about things viſible, and worſhipping Images made with hands, you receiue not that which is taught of the inuiſible God. And in deed the Romiſh Church ſo doteth vponupon, and for their Images, that they little reſpect Gods word in compariſon of them.
Q. Can that be true?
A. It is moſt true. For when they ſaw that they could deuiſe no good anſwer, to warrant their Images from the force of this 2. Commandement, and that the words were ſo plaine, that they in kéeping their Images muſt be accoūted tranſgreſſors of the lawe, in ſo much alſo as Vaſquer a Ieſuite confeſſeth, that diuers Papiſts are againſt the making of the Image of God, as alſo ſundry of the ancient Fathers: when, I ſay, this Commandement was ſuch a blocke in their way, that this and their doctrine of Images could not wel ſtand together: then they began to looſe this knot, as Alexander the great did that Gordian knot in the Temple of Apollo; hee cut it in pieces with his ſword. So hauehave the Papiſts handled this Commandement, they could deuiſe no anſwere to ſtop the mouthes of their aduerſaries, and therefore in their Catechiſms they quite leaue out this Commandement. Vaus, the Ieſus pſalter, both in Engliſh, an olde office of the bleſſed virgin Mary, printed more then forty yéeres ſince: likewiſe, a new Breuiary or Office of the Virgin Mary in Engliſh and Latine. A booke intituled, Bulla ſuper forma iuramenti, &c. And Bellarmine in his catechiſme, all of them leaue this Commandement quite out, as if God had neuer ſpoken ſuch a word, not fearing the curſe pronounced againſt ſuch as put or take any thing from Gods word.
Q. But this Commandement forbiddeth not the making of all Images. For the repreſentation of men or women, whom for their authoritie or other good parts in them wee reuerence, or louelove, is not vnlawfull; or if they be made to garniſh and beautifie any place, or in any other ciuil reſpect, this Commandement is not thereby broken.
A. Moſt true; and therefore in the commandement it is ſayd, Thou ſhalt not bowe downe before them or worſhip them, thereby teaching vsus what Images they are, whoſe making is in this commandement forbidden. And in theſe words wee are to learne, that all kind of honour externall and internall, of the body, or of the Spirit, is vtterly vnlawfull to be done to thoſe Images.
Q. But they make vsus to beleeue who are ignorant people, that the honour, that is done before the Image, is not done to the Image, but to that which the Image repreſenteth.
A. So they teach, but the practice of learned and vnlearned ſéemeth to bee contrary. For it is very hard to finde any among the ſimple, who if they confeſſe the truth, do not kneele and pray to the Image it ſelfe. Yea, why doe they ſo trim vp, with clothes of price and precious Iewels, their Images? why doe they make them to ſpeake, as did that at Wincheſter, whereof Pollidor Virgil in his hiſtory of England, in his ſixt booke reporteth? why do they deuiſe to make them turne away their faces, to auert their eyes? ſometime alſo to fome at their mouth, and make ſuch tokens of being diſpleaſed, when their offrings doe not come in ſo plentifully as they hauehave done? Are not theſe things done, that the Image it ſelfe might the rather be reuerenced and worſhipped? To what end is the incenſe offred or the candles lighted before them? The things by them repreſented ſtand not in need of any light; if they be ſaints, they ſee by a much more glorious light, if not, the taper-light cannot pleaſure them. Neither can the ſauor of the Incenſe come to the place where Gods Saints liue in eternall bliſſe; or if it could, might it pleaſe them any thing, who are wholly rauiſhed in beholding the vnſpeakable glorie of God, and all whoſe exerciſe is to ſing praiſe and glory vntounto him that ſitteth vponupon the throne, and to the Lambe. And that idolatrous aſſembly at Niece, called, the ſecond Nicen Councell, hath many things to iuſtifie this that wee accuſe the Romiſh church of; namely, that they do honour to the Image it ſelfe. There was one Iohn, intitled Sanctiſs. Praeſbyter, a moſt holy Prieſt, who ſaid, it was a cleere caſe, that He who worſhipped the Image, Acts 4.or ſayd, This is Chriſt, ſinned not.
Another telleth a tale of Iohn an Abbot, whom hee commendeth very much to be famous in his time, who vſed oft to goe on pilgrimage. And his manner was when he would take any iourney in hand, to make a candle, and ſetting it before the Image of the bleſſed Virgin which hée had in his cel, Totus in Imaginem eius intentus, Being wholly deuoted to her Image, thus to ſay: Thou holy Mother of God, take care of this thy candle, and as I would hauehave it, keep it that it goe not out; and ſo when he had beene away fiue or ſixe months, at his return hee found the candle burning. And there is alſo another ſuch like tale of a woman, that was at great charges to digge a Well, and could get no water, vntill ſhee had put an Image into the Wel, and then ſhe had plenty of water.Acts 5. Much ſuch good ſtuffe there was in that ſecond Nicen Councell, giuing much honour to the Images themſelues as if they knew not that olde Verſe:
Hoc Deus eſt quod Imago docet,
ſed non Deus ipſe:
That which thou ſeeſt
ſtand in Gods ſteed,
This Image is not God indeed.
Q. It ſeemeth then, howſoeuer they now would ſeeme to giuegive no honour to the Image, but to that wch is thereby repreſented, yet the contrary appeareth ſo plainly, both by their words and deedes, that they muſt bee holden guiltie of the breach, at the leaſt, of this part of the Commandement, wherin external ſeruice of Images is forbidden.
A. You iudge truly. And that ſpirituall worſhip alſo which God prohibiteth in this word, Thou ſhalt not ſerue them: they giuegive to other the Images contrary to this commandement, or to the Saints thereby repreſented to them, and that is contrary to the firſt commandement. For if we truſt in any thing but in God, looking for help from them, it is as before is ſayd, a plaine breach of this commandement; Thou ſhalt hauehave no other god before mee.
Q. The Romiſh teachers make vsus beleeue, that there is one worſhip that they giuegive vntounto God, another wherewith they honour the Saints, and therefore will not confeſſe themſelues to be tranſgreſſors, either of the firſt, or this ſecond Commandement in worſhipping the Saints.
A. It is true, that they ſpeake of two ſorts of worſhips, one belonging vntounto God, another, ſay they, may be giuen to the creature; the firſt they call Latria, the ſecond Doulia, which diſtinction, howſoeuer it may ſéeme to hauehave ſome ſhew of antiquity, yet (if it bee truely examined) it hath no colour of verity. For firſt, the words themſelues differ not in ſignification, but both ſignifie ſeruice, vnleſſe Doulia (which ſeruice they reſerue for the Saints) be more baſe ſeruice, and therefore more fit to giuegive to God, becauſe reaſon would wee ſhould more humble and ſubiect our ſelues vntounto God, then to any creature. Secondly, it is hard for a ſimple man to put any difference between theſe two ſeruices, becauſe howſoeuer their teachers ſay, the one ſeruice belongeth to God, the other to Saints: yet if thou looke vntounto the outward behauiour, they are alike to both. We knéel to God, they to their Saints, if not to their Images, wee lift vp hands and eyes to God in our prayers, ſo doe they to their Images, or to their Saints at the leaſt: yea they ſet lights before them, and offer vntounto them incenſe, which is more then wee doe to God, becauſe hee néedeth it not. To be ſhort, with greater ſolemnity by far, they obſerue their Saints daies then the Lords day. So that the ſeruice to the Saints in outward ceremonies, is in eueryevery thing equall to that of Gods with them, in ſome things much greater.
Q. But in the ſpirituall honor they tell vsus there is great difference. For theſe acknowledge God to be the giuer of all good things. As for Saints, they make them but Aduocates to God for them.
A. If this which they ſay were true, yet it were intolerable wrong ſo to rob Chriſt of his office. For if any man ſinne, 1. Ioh. 2.1.we hauehave an Aduocate with the Father, euen Ieſus Chriſt the Iuſt: And hee is the propitiation for our ſinnes. It is he alſo that is at the right hand of God, Rom. 8.34.and maketh requeſt for vsus. But they content not themſelues thus to rob Chriſt of his office of mediation, but that alſo they rob God of his glory, and that mo wayes then one: That appoint to eueryevery Country their peculiar Saint, to be, as it were their Patron; as to England, Saint George; to Scotland, St. Andrew; to Spaine, St. Iames, and to other countries, other Saints, wherein they imitate the Gentils, who had for eueryevery Country and City their ſeueral gods, as Tertullian in his Apologie for Chriſtians, and Theodoret writing againſt the Idolatries of the heathen in his third booke doth charge them.
Q. It ſeemeth they hauehave forgotten that it is God who diſpoſeth of the greateſt Monarches at his pleaſure, and bringeth their kingdomes to an end when hee will. If that watchfull keeper of Iſrael, Pſal. 121.4who doth neither ſlumber nor ſleepe, doe not protect, not all the Saints in heauen can worke ſecurity: and if God be with any Kingdome or Citie, or houſe to defend it, not all the powers of the earth, nor all the diuels in hel, ſhal any thing annoy it. So that the godly may with much ioy & comfort ſay; Pſal. 2.12Bleſſed are all they that truſt in the Lord: And Bleſſed is the Nation, whoſe God is the Lord, Pſal. 33.12the people that hee hath choſen for his inheritance. But the ſimple may iudge, that without all doubt in this, the Romiſh Church giuegive that honour to the Saints, that belongeth to God onelyonly; yea, and that in much greater aboundance to them, then to God. For the ſeuenth day, which God himſelfe commanded to be ſanctified vntounto him, which is now vntounto vsus the Sabbath, or the Lords day, is nothing ſo ſolemnely kept as thoſe Saints dayes are, vnleſſe they fall vponupon the Lords day, and then God for their ſakes ſhall bee ſerued after their beſt maner, not they for his ſake. But you ſaid that ſundrie waies they rob God of his glory, I pray you let vsus heare more of this.
A. Praier belongeth to God only; firſt, becauſe hee commanded ſo, Call vponupon mee in the day of thy trouble: Pſa. 50.15then alſo it is a ſpiritual ſacrifice, one of them that the Apoſtle St. Peter ſpeaketh of,1. Pet. 2.5 Wee are (ſaith he) a holy Prieſthood, to offer vp ſpirituall ſacrifices acceptable to GOD by Ieſus Chriſt; and ſacrifices were not to bée offered to any but to God. Thirdly, ye practice and examples of al the godly, whoſe praiers we read of in the ſcriptures teach this. And the reaſon is, becauſe they did know it was Gods office onelyonly to heare our prayers. O thou hearer of praiers (ſayth Dauid) to thee ſhall all fleſh come. Pſal. 65.2And the Godly confeſſe, that Abraham was ignorant of them, and Iſrael knewe them not (yet I hope theſe were as good Saints, as any that the Romiſh church can affoord vsus) Thou O Lord (ſay they) art our Father and Redeemer: Eſa 63.16ſhewing hereby for what cauſe they came to God for helpe, euen becauſe other could not heare or be acquainted with their wants. And as prayer, ſo giuing of thanks for ſuch good things as wee receiue, is due to God only. Dauid aſſuring himſelfe of help from God in his diſtreſſe promiſeth to prayſe the name of God with a Song, Pſal 69.30and magnifie him with thankſgiuing. And hee confeſſeth this will pleaſe God better then a ſacrifice. So elſewhere the Prophet exhorts Gods people to offer ſacrifices of prayſe to God; Pſal. 107.22. Chap. 14.3which are called by the Prophet Hoſea, The calues of our lips: and by the Apoſtle to the Hebrewes: The fruite of the lippes to confeſſe Gods name; Chap. 13.15.and muſt alwaies be offred to God, as there the Apoſtle exhorteth.
Q. It ſeemeth then, that God challengeth as due to him, all religious ſeruice outward and inward, of the body and of the mind, ſo as wee muſt louelove the Lord our God, Deut. 6.5.with all our heart, ſoule, and might: ſo muſt wee ſerue him too. What ſeruice then is that of Dulia, which the Saints muſt hauehave? For all this that is ſpoken of, is Latria; and therefore, by their owne confeſſion is due to God only.
A. I know not any religious worſhip that their ſaints can hauehave (much leſſe their Images) vnleſſe they rob God of his honour, as they hauehave done hitherto, and Chriſt of his office: or els that they muſt returne to Gentiliſme or Iudaiſme, to borrow ſome rites and obſeruances of theirs, as their lights, their cenſing and many ſuch like. But the true honour that wee can giuegive vntounto the Saints, is to commend as patternes of godlineſſe and religion, their vertues to others, and our ſelues to imitate the ſame. Thus howſoeuer they pleaſe themſelues in this diſtinction, when it is examined, wee finde that they are all one, and there is no difference betwéene them, but that indifferently they are vſed to ſet forth the ſeruice of GOD, but neuer for Saints in Scripture; yea, and the word it ſelfe vſed in the originall, becauſe it is generall, and ſignifieth all kind of ſeruice, euen that which is done vntounto men, and not only that which we performe to God, may plainly teach vsus, that Gods meaning was not to allow of any ſuch diſtinction, as now is vſed for maintenance of Idolatry, by Popiſh teachers, far otherwiſe then euer St. Auguſtine (vponupon whom they father it) did meane.
Q. This is then the ſumme of that which hath been ſayd, that any religious ſeruice, whether outward or inward, that is done to any Image, or the likeneſſe of any thing, is a breach of this ſecond Commandement. And becauſe they ſay, it is not done to the Image, but to the Saint thereby repreſented, therein they doe againſt the firſt Cōmandement; of which, though we hauehave heard before in expounding the firſt Commandement, yet vponupon occaſion, ſomewhat alſo hath beene ſayd in teaching the things required in this ſecond Commandment of that too. And is there not any thing els forbidden in this ſecond Commandement, then this making and ſeruing of Images?
A. Yes; for we may make Idols of our owne fancies, or of ſuch doctrines as God hath not commanded or taught: but becauſe my meaning is briefly to touch the moſt plain matters of this Precept, although I might iuſtly hauehave ſpoken againſt all doctrines and traditions of men, not grounded vppon Gods vndoubted word; yet I meane rather to omit them for this preſent time, and to follow the words of the Commaundement, and point vntounto that only that may plainly be gathered out of them.
Q. What may we learne out of the reaſon, that is added in the end of this Commandement?
A. It ſéemeth to be a general inducement to obedience of Gods lawe, terrifying the ſinners by feare of Gods terrible iudgements, and withall, letting them knowe, that by their ſinne they ſhewe themſelues to bee ſuch as hate God: And incouraging and comforting ſuch as by their holy obedience ſhew that they louelove God.
Q. But what more ſpeciall reaſons are in the Scriptures, to worke in vsus a deteſtation of all tranſgreſſion againſt this Lawe?
A. Diuers: and firſt, the great care that God did ſhew, when he gaue them his lawe, in that hee did not appeare in any likeneſſe, ſo that they only heard his voice, but ſawe nothing; to the end (as Moſes himſelfe doth teſtifie) that they ſhould not corrupt themſelues, Deut. 4.15 16.and make them a grauen Image or repreſentation of any figure. Secondly, whereas the Image-worſhippers would tell vsus that Images are Lay mens books, which they learned of the Gentile Idolaters, the Spirit of God, which can more truly iudge of them what theſe are, then any popiſh Idolater, telleth vsus that The ſtocke is a doctrine of vanity; Ier. 10.8.and an image is a teacher of lyes. And muſt not they, who looke vponupon ſuch bookes, be led into errour? Thirdly, the men of God ſpeake of them ſo ſcornefully in the Scriptures, as if they diſdained that ſuch as profeſſe themſelues to be Gods ſeruants, ſhould eſteeme of them, as that they are the worke of mens hands, eyes hauehave they but ſee not, eares and heare not, & ſuch like. Yea the Prophet Eſay telleth vsus, that men are in their Idolatry ſo beſotted, and witleſſe, that hauing roſted their meat by one piece of a trée, and warmed themſelues by another piece of it, of the third they make a god. Laſtly, if there were no other reaſon, yet this one may make vsus to deteſt them, becauſe that wheras God is a Spirit, and they who will worſhip him,Ioh. 4.24. muſt worſhip in Spirit and truth: (for ſo Chriſt teacheth vsus) the beholding of their painted Images or otherwiſe richly decked, doth not a little withdraw the mind from heauenly and ſpiritual meditations, and ſo hinder our true and ſpirituall ſeruice.
Q. The third Commandement hath in it, I ſee, a prohibition or forbidding of that which is vnlawful, and a reaſon why we ſhould obey.
A. It is true.
Q. But may wee not in diuers things tranſgreſſe againſt this Commandement?
A. Yes verely: we hauehave ſo many by-waies to leade vsus out of the right path of holy obedience, that it is very hard to walk in it without wandring, for in thoſe things wherein Gods name ſhould be glorified (ſuch is our corruption) wee many times diſhonour him: for ſwearing, if it be in ſuch ſort as it ought to be, is a thing commended vntounto vsus, and God is glorified thereby. And therefore God himſelfe by his Prophet Eſay, propheſiing of the calling of the Gentiles, and that they ſhall ſet forth Gods honour, ſaith,Eſ. 45.23. EueryEvery tongue ſhall ſweare by mee, and elſewhere, They ſhall ſweare by the Lord of Hoſtes: Eſ. 19.18.but yet it is but too true, and greatly to be lamented, that by ſwearing, the name of the Lord is taken in vaine, and ſo this Commandement broken.
Q. But ſome ancient Haereticks thought, and the Anabaptiſts now maintaine an Oath, to be vnlawfull.
A. It is ſo, but their errour may well bee confuted by diuers reaſons: For firſt, there are many good vſes of an Oath, as the ending of ſtrife and controuerſies,Exod. 22.8 11. yt might ariſe among neighbours, as in ſuch caſes as are ſet downe. Therefore the Apoſtle to the Hebrewes ſaith,Eb. 6.16. that an Oath for confirmation is among men an end of all ſtrife. Secondly, it hath beene vſed for aſſuring of bargaines and couenants, as betweene Abraham and Abimelech. Gen. 21.31.And when Iacob bought Eſaus birth-right, hee made Eſau to aſſure the ſale thereof vntounto him by an Oath. Thirdly,Gē. 25.33. an Oath hath been vſed to bind more ſtrongly the ſeruant to faithfull ſeruice,Gen. 24.9. as Abraham ſwore his ſeruant, when he ſent him to get a Wife for his ſonne Iſaak: and the Subiects to loyalty & alleagance. So did Nebuchad-nezar take an oath of alleagance of Iehoiakin king of Iuda, and God called that oath his Oath,2. Chro. 36 13. and threatneth grieuouſly the King and people for breach of that Oath.Ezech. 17.18.19. But beſides theſe good vſes of an oath, we ſée it is often commanded in the Scriptures, which ſhould rather be forbidden, if it were vnlawfull. Thou ſhalt feare the Lord thy God, Deut. 6.13and ſerue him, & ſweare by his name. Againe,Deu. 10.20 Thou ſhalt feare the Lord thy God, and ſerue him, and ſhalt cleaue vntounto Him, and ſhalt ſweare by his Name. Yea, the Prophet doth teſtifie, that they ſhall bee prayſed that ſweare by his name. Pſ. 63.11.If vntounto theſe I would ad examples of godly men, who vponupon good occaſions did ſweare, beſides Abraham and Iaacob already ſpoken of,Gē. 47.31. I might alleadge Ioſeph, Moſes, Ioſh. 14.9.and many moe, who, if an oath had been vnlawfull, would not hauehave ſworne.
Q. But they make ſhew of reaſon for this their errour, alleaging the words of Chriſt, Mat. 5.34.Sweare not all: after whome, alſo Saint Iames the Apoſtle taught the ſame leſſon.
A. Theſe words being truely vnderſtood, make nothing to maintaine their errour. Chriſt reproueth in the words alleadged, two corruptions of thoſe times concerning Oathes. The firſt, that if they ſwore by the creatures, though in them Gods Maieſty doth ſhine, they did imagine they took not the name of God in vaine. But Chriſt telleth them, that his honour is ſo tyed vntounto his creatures, that without diminiſhing his glory, they cannot ſweare by them. The ſecond corruption was, that they had theſe Oathes in their common talke, and as it ſeemeth, were of that mind that many now are, that ſo they ſwore truly, they ſinned not. Chriſt therefore teacheth them, that in their communication or ordinarie talke, they ſhould vſe no ſwearing, but they ſhould ſimply affirm a truth, or deny an vntruth; which hee meaneth by theſe words, that their communication ſhould bee yea, yea, nay, nay, and whatſoeuer is more, commeth of euill.Mat. 5.37. And S. Iames thus expoundeth theſe words of our Sauiour Chriſt, that their yea, ſhould be yea, and their nay, nay, that is, whether they affirme or deny, it ſhould be true that they ſay. But againſt other Oathes, then ſuch as are vſed in ordinarie or common talke, and in déed are too commonly vſed among vsus, there is nothing in theſe words.
Q. I ſee then it is lawful to ſweare: but teach me, how in Othes the name of God may be taken in vaine.
A. Firſt, by falſe ſwearing: for the end of an Oath ſhould be to lay open the truth, and to make it known, that might otherwiſe lie hidden within vsus. If then the taking of the name of God worke not this effect, it is taken in vaine. God therefore by his Prophet Ieremy, teaching his people, how they might keepe themſelues in this point from breaking this Commandement,Iere. 4.2. ſaith, Thou ſhalt ſweare, The Lord liueth in truth, in iudgment, and in righteouſneſſe. And by the ſame Prophet reprouing his people for their hypocriſie,Ier. 5.2. ſaith thus, Thogh they ſay, The LORD liueth, yet they ſweare falſely. Yea, he giueth a plain Commandement,Leuit. 19.12. Thou ſhalt not ſweare lyingly by my Name.
Q. If then the end of an Oath bee to diſcouer a truth, what ſhall wee thinke of the doctrine of aequiuocation, which teacheth not onelyonly to deny a truth, but to do it vponupon an Oath, and thinke they do well, that ſo forſweare themſelues?
A. I ſay, it is a doctrine very fit and ſutable to the Prieſts & Ieſuits, who mainetaine the ſame, for as they ſtriue as much as they can, to take all truth out of the Church, ſo do they heereby what in them lyeth, to take away all Faith & honeſt dealing from among men. For, when men may not be truſted vponupon their word, no not vponupon their Oath, but that ſtill they may ſuſpect ſome ſecret reſeruations to be hidden in their deceitfull hearts, what ſafety can there bee in dealing with ſuch men?
Q. Let theſe Aequiuocatours then paſſe as wilfull tranſgreſſours of this third Commandement, and as wilfully deceiuing others by their moſt irreligious doctrine: is this Commandement broken only by falſe ſwearing?
A. It is broken alſo by all vaine ſwearing, for as wee muſt ſweare in truth, ſo in Iudgement alſo, as out of Ieremie I ſhewed before. And this word of iudgment doth ſignifie,Iere. 4.2. either that the Oath muſt be taken before a Iudge, as in the caſes formerly mentioned out of Exodus, Exod. 22.8 & 11.it was commanded, or at the leaſt iudicially in matters of great importance, and for ending of waighty controuerſies, as the Oathes that the godly of whome I ſpoke before were made; but to cal God to witnes in matters of no moment, is a great diſhonouring of Him and his name. Much like as if a king or mighty Prince of grauity and wiſdome, ſhould bee called to be a Iudge among children of their puſh-pin or blow-poynt, or ſuch toyiſh games.
Q. Beſides the vaine matters that men ſweare for many times, ſuch othes bring men to a cuſtome of ſwearing, whereby this Commandement muſt needs bee broken, and they who vſe ſuch oathes, are in danger to be ſnared thereby.
A. The ſonne of Sirach giueth very good counſell for this matter: Accuſtome not thy mouth (ſaith he) to ſwearing, (for in it there are many falls) neither take vp for a cuſtome the naming of the Holie one: (for thou ſhalt not bee vnpuniſhed for ſuch things) A man that vſeth much ſwearing, ſhall be filled with wickedneſſe, Eccle. 23.9.11.and the plague ſhall neuer goe from his houſe. And if he ſweare in vaine, he ſhall not be innocent, but his houſe ſhall be full of plagues. Againe, to talke with him that ſweareth much, Eccl. 27.14.maketh the haire to ſtand vp, and to ſtriue with ſuch, ſtoppeth the eares.
Q. Wee muſt needes accuſe our times then of great corruption, wherin too many ſcarce can ſpeake, but with oathes, yea, ſwearing if it bee done with a grace, in ſo grieuous & graceleſſe ſinne, many pride themſelues too much in, as if it were a token of valor, yet ſuch men, howſoeuer they ſeeme perchance many of them to feare no man: yet the leſt breath of GODS mouth, Pſal 76.12who cutteth off the ſpirit of Princes, and is terrible to the Kings of the earth, ſhall make them tremble and quake, as the Aſpe-leafe, Dan. 5.6.as did Bellſhazzar in all his royalty. But may Gods name be taken in vaine, any other way then by ſwearing?
A. Yes, If wee thinke or ſpeake of Gods works with leſſe reuerence, and due conſideration, then we ought to do, thereby is the ſecond Commandement broken. For, as men by their names, ſo is the glory and Maieſtie of GOD apparant vntounto vsus by his works, ſo that his power and might, his wiſedome, his mercy, may eaſily bee ſeene to them that reuerently conſider of his creation of all things of nothing, of the order wherein hee hath made and appointed them, & how he hath made all his creatures for our vſe. And in his gouerning the world as hee doth, both his iuſtice and his greatneſſe may be ſeene. So that to talke of his works, and not worthily to praiſe the workemanſhip, or not to giuegive honour to the worker thereof, is to take his name in vaine, becauſe that which may be knowne of God, is not ſo reuerently eſteemed of vsus, as it ought to be.
Deut. 23.21.Q. Wee read that if the people of God, to rouze vp their ſlouthfulneſſe, and to reforme their negligence in Gods ſeruice, ſhould vow any thing to God, they might not be ſlacke in performing that they promiſed: doth this any thing belong to this third Commandement?
A. Very much: For a vow is as it were a holy promiſe, not made, only before God, and whereof hee is a witneſſe, but alſo made to him, and therefore not without great diſhonouring of his name, can bee broken or left vnperformed.Num. 30.3 Whoſoeuer voweth a vow vntounto the Lord, or ſweareth an oath to bind himſelfe by a bond, he ſhall not breake promiſe, but do according to all that proceedeth out of his mouth. Therefore the Pſalmiſt aduiſeth thus,Pſa. 76.11. Vow and performe vntounto the Lord.
Q. You meane not heere to commend to the godly the popiſh vowes, wherein they who hauehave vowed, do ſo much reioyce, as if they were the chief profeſſors of Chriſtianity.
A. No, thoſe Popiſh vowes are commonly to abſtaine from things lawful in themſelues to be vſed, with ſuch a bond of cōſcience, as yt howſoeuer vnable to performe it they find themſelues, yet muſt they ſtill ſtriue (though altogether againſt ye ſtream) to do that they hauehave promiſed. Again, they thinke to merit thereby, and ſo robbe Chriſt of the glory of his meriting for vsus, the forgiueneſſe of our ſinnes, and the fruit of his ſacrifice, which onelyonly could make the atonement with God for vsus. Theſe and many other ſuch ſuperſtitions, or rather blaſphemies, do ſo ſtaine their Popiſh vowes, that they are in the ſight of God and all good men, moſt abominable. Yet I commend as godly helps againſt our weakeneſſe and infirmitie, that we ſhall eaſily find in our ſelues, in our indeuour to ſerue God, ſuch purpoſes and promiſes as with our ſelues we make vntounto God, of dayly praying, reading, abſtinence, and all other godly exerciſes, whereby wee may grow in knowledge of God, and all true obedience. For ſuch exerciſes do not only kéepe vsus wel occupied, and ſo are a redéeming of the time from the vaine conuerſation that wee hauehave had in times paſt, but are as a continuall manuring and watering of the godly thoughts, which God by his grace hath now planted in our hearts. And for ſuch vowes or promiſes, if wee make to God, and performe them not; wée ſhall be found guilty of taking the name of the Lord our God in vaine.
Q. What ſay you to ſuch godly wiſhes as are ordinarie in our mouthes (godly, I ſay, in outward ſhew) Good morrow, God ſpeed, or ſuch like; is there no danger of breaking this Commandement in vttering them?
A. Yes, very great, for wee vſe them but too often as words of courſe, rather for faſhion, then with any true deuotion, wée tumble them out of our mouthes, before wee thinke in our heart of that we ſpeake. Nay, the ſolemne Prayers that wee purpoſe to make vntounto God, are by this meanes becom, as the Preacher termeth them,Eccle. 4.17 The ſacrifice of fooles: for when wee ſhould talke with God, if our affections be wandring, and our thoughts carry vsus ſometime to pleaſures, ſomtime to profit, or to any other worldly things, wee performe not heerein our purpoſe to God, and therefore wee take his name in vaine.
Q. Wee learne then, that we hauehave great need, when wee hauehave a purpoſe to ſue vntounto God, to free our ſelues as much as poſſibly wee can, from all thoughts that may hinder vsus, or cauſe our hearts to wander from heauenly cogitations. Yea, do what wee can, our heart wil not ſo be knit vntounto God in prayer, as it ought to be, and therefore it behoueth vsus not only to watch and pray, Mar. 13.13. Ephe. 6.18.but alſo to watch vntounto prayer, that ſpying the time when we ſee our ſelues beſt inabled thereto by the ſpirit of God, Rom. 8.26which helpeth our infirmities, then wee ſhould take hold of that grace that is offered to vsus.