The Sum of Christian Religion, Catechism · Part 3 · Question 100 – Question 101
Queſt. 100. Is it then ſo grievous a ſin by ſwearing or banning, to take the Name of God in vaine, as that God is alſo angry with them, who, as much as in them lyeth, doe not forbid or hinder it?
Anſw. Surely moſt grievousiProv. 29.24. Levit. 5.1.: For neither is there any ſin greater, or more offending God, then the deſpighting of his ſacred Name; wherefore alſo he would have this ſin to be puniſhed with death.kLevit. 14.16..
The Explication.
IN the firſt and ſecond Commandement God framed our minds and hearts to his true worſhip: now he frameth alſo our outward parts and actions, and that in this and the fourth Commandement.
Two parts of this third Commandement. 1. A prohibition. 2. A cōmination.Theſe are two parts of the third Commandement: A prohibition, and commination. There is prohibited the vaine uſage of Gods Name; that is, all abuſe thereof in whatſoever falſe, vaine,Foure ſignifications of the Name of God. or light and trifling thing, which tendeth either to the diſgrace, or at leaſt-wiſe, not to the glory of God. The Name of god ſignifieth in Scripture:It ſignifieth: Gods attributes or properties. Genel. 32.29. Exod. 3.15. Exod. 15.3.The attributes or properties of God; that is, thoſe things which are affirmed of God: As, Wherefore doeſt thou aske my Name? Thus ſhalt thou ſay unto the children of Iſrael; The Lord God of our Fathers, The God of Abraham, the God of Iſaac, and the God of Jacob hath ſent mee unto you: this is my Name for ever, and this is my memoriall unto all ages. The Lord is a man of warre, his Name is Jehovah. God himſelfe. Pſal. 116.12. Pſal. 5.12, 17, 18. Deut. 16.2. 1 Kings 5.5.It ſignifieth God himſelfe: As, I will take the cup of ſalvation, and call upon the Name of the Lord: that is, I will call upon the Lord. They that love thy Name; that is, they that love thee. I will ſing praiſe to the Name of the Lord moſt high. Thou ſhalt offer the Paſſeover to the Lord thy God, of ſheep and bullocks, in the place where the Lord ſhall chuſe to cauſe his Name to dwell. I purpoſe to build an houſe unto the Name of the Lord my God. Gods will or commandement. Deut. 18.19. 1 Sam. 17.45.It ſignifieth the will or commandement of God, and that either revealed and true, or imagined and feigned by men. Whoſoever will not hearken unto my words, which he ſhall speake in my Name, I will require it of him. I come unto thee in the Name of the Lord of hoſts. Gods worſhip. Micah 4.5. Matth. 28.19. Acts 21.13.It fignifieth the worſhip of God, truſt, invocation, praiſe, profeſsion. We will walke in the Name of the Lord our God. Baptiſing them in the Name of the Father, the Son, and the holy Ghoſt. I am ready not to be bound only, but alſo to die at Jeruſalem for the Name of the Lord Jeſus.
To take the name of the Lord, or to name or uſe the Name of the Lord, God verily doth not forbid: but he forbiddeth to uſe it raſhly; that is, lightly, falſly, or reproachfully. Lightly, as in our daily and common talke, contrary to the rule of Chriſt,Matth. 5.37. Let your communication be Yea, yea, and Nay, nay. Falſly, as in unlawfull oathes and perjuries. Reproachfully, as in curſings, blaſphemies, and ſorceries, wherein the works of the Divell are cloaked and coloured with the name of God. The prohibition then in this Commandement is, Thou ſhalt not take the Name of God in vain: that is, thou ſhalt not only not forſweare, but neither ſhalt thou make any unhonourable mention of God: as neither againſt nor beſides that honour which is due to him, neither yet lightly, neither without juſt cauſe. Now, this negative commandement hath an affirmative included in it: For, as in this commandement is prohibited the abuſing of Gods Name; ſo in the ſame contrariwiſe is commanded the lawfull and right uſing of his Name. The commandement then of this ordinance is, Thou ſhalt honourably uſe the Name of the Lord:The affirmative commandement or the thing which the commandement requireth. The end of the third commandement. by which commandement he willeth that we make no mention of him, but ſuch as is honourable, and worthy his divine Majeſty: and as in the firſt Commandement he requireth his internall worſhip, to be done and given in him alone; ſo here he requireth his externall worſhip, which conſiſteth in the true confeſſion and magnifying of his Name, to be performed of every of us, both publikely, whenſoever it is exacted for the illuſtrating and ſetting forth of his glory, and privately.
Ʋnto the prohibition is annexed a commination, The commination.whereby God might ſhew, that this part alſo of the doctrine is one of thoſe, the breach whereof hee chiefly deteſteth and puniſheth. For ſeeing the praiſe and magnifying of God is the laſt and principal end for which man was created, God juſtly claimeth and exacteth that at our hands moſt preciſely, for which he commandeth all other things: and ſeeing the chiefe good and felicity in man is the praiſe and worſhip of God, it followeth, that the evill and miſery is to deſpight and reproach God; and therefore that the chiefe and greateſt puniſhment is due for this evill: Whoſoever curſeth his God, Rom. 1.21, 28. Levit. 24.15, 16.ſhall beare his ſin. And he that blaſphemeth the Name of the Lord, ſhall be put to death
The vertues of this Commandement conſiſt in the right and honourable uſage and taking of the Name of God; the parts whereof are theſe:IVe…tue. Propagation of true doctrine. The propagation and ſpreading abroad of the true doctrine of Gods eſſence, will and works: not that propagation which is done publikely by the Miniſtery, and which is belonging unto the publike office and function of teaching in the Church, and whereof mention alſo is made in the fourth Commandement: but this propagation of true doctrine is that inſtituting and inſtructing which appertaineth to every one, becauſe every one privately in his place, is bound to bring others to the knowledge and worſhip of God. Teach them thy ſons, and thy ſons ſons. When thou art converted, ſtrengthen thy brethren. Deut. 4.9. & 6.20. & 11.19. Luke 22.32. Col. 3.16. 1 Theſ. 5.11. The Vices contrary to the former vertue.Exhort one another, and edifie one another.
Unto the propagation of the doctrine concerning God, is oppoſed, Omitting of inſtructing others. Mat. 25.25.An omiſsion or neglect of occaſions, and ability to inſtruct others, and to bring them unto the knowledge of the truth, eſpecially our children, or others, who are committed unto our truſt and charge. Hither belongeth Chriſts Parable of the ſervants imploying their Maſters Talents in trafique; I was affraid, and went and hid thy talent in the earth. Loathing of communications about divine matters.A loathing or ſhunning of ſuch talke and ſpeech as is had of God▪ and divine matters: I will delight in thy Statutes, and will not forget thy words. Salvation is far from the wicked, becauſe they ſeeke not after thy Lawes. 3. The corruption of Religion and heavenly Doctrine, whereby ſome falſe thing is avouched or ſpread abroad concerning God,Pſal. 119. Jerem. 13. 14. and his will, or works: The Prophets propheſie lies in my Name. By ſword and famine ſhall thoſe Prophets be conſumed.
Vertue. Lauding of God.II. The celebration, lauding, or magnifying of God, which is a commemoration and recounting of Gods works and properties, joyned with a liking and admiration of them before God and his creatures; to this end, that we may ſignifie and declare our liking or approbation, and reverence towards God, that God may excell above all things, and that ſo our ſubjection to him may appeare and be manifeſted:Pſal. 22.22. & 18. 1. & 6….35. The Vices contrary to this vertue: I will declare thy Name unto my brethren, in the midſt of the congregation will I praiſe thee. O Lord, our Governour, how excellent is thy Name in all the world! Let heaven and earth praiſe him, &c. Unto the celebration or magnifying of God are repugnant. Contempt of God. Rom. 1.21.Contempt of God, and the omitting of his praiſe and divine ſervices: They glorified him not as God. Contumely againſt God.Contumely againſt God, or blaſphemy; which is to ſpeake of God ſuch things as are contrary to his nature, properties, and will, either of ignorance, or through an hatred of the truth,Levit. 24.15. and of God himſelfe. Whoſoever curſeth his God, ſhall beare his ſinne.
Now the Scripture diſtinguiſheth the blaſphemy of God (that is,A diſtinction between blaſphemy againſt God, and blaſphemy againſt the holy Ghoſt. 1 Tim. 1.13. Matth. 12.31. whatſoever is ſpoken contumeliouſly or reproachfully againſt God, either of ignorance, or againſt the conſcience. As, When I before was a blaſphemer, and a perſecuter, and an oppreſſor: but I was received to mercy; for I did it ignorantly through unbeliefe) from the blaſphemy againſt the holy Ghoſt, which is, againſt their conſcience to ſtrive againſt the known truth of God, whereof their minds are convicted by the teſtimony of the holy Ghoſt: which ſin who commit, are puniſhed by God with a blindneſſe, ſo that they neither repent, nor obtaine remiſſion. Every ſinne and blaſphemy ſhall be forgiven unto men: but the blaſphemy againſt the holy Ghoſt ſhall not be forgiven unto men. Whence it appeareth, ſeeing Paul ſaith he was a blaſphemer, and yet obtained pardon; and ſeeing Chriſt affirmeth, that ſome blaſphemy is forgiven, and ſome not forgiven, that the name of blaſphemy is taken in diverſe ſenſes.
Curſing. What it is to curſe.3. All curſing and banning, whereby men ſpeak impious things of God againſt their neighbour, as if he forſooth were their executioner, to revenge their quarrel. Now, to curſe, is to whiſh any man evill from Gods hands. All curſing and banning, proceeding of hatred and thirſt of private revenge to the deſtruction of our neighbour, is ungodly; becauſe therein we deſire, that God ſhould become an executioner of our luſts and deſires.Certain imprecations of the Saints in the Pſalmes. In the Pſalmes, and elſe-where, there occurre certaine imprecations of the Saints againſt Gods enemies: but theſe are not ſimply to be condemned, becauſe for the moſt part they are Propheticall denouncements of puniſhment againſt the unrepentant enemies of God. By their example execrations may at ſome times be lawfull,When execrations or curſings are lawfull. but with theſe conditions: 1. If we wiſh evill to them, on whom God denounceth it, even to Gods enemies. 2. If we wiſh it in Gods cauſe, without any private hatred or deſire of revenge. 3. If we wiſh it on condition; namely, if they prove incurable. 4. If we ſo wiſh it, that we delight not in their deſtruction, but only deſire the advancement of Gods glory, and the preſervation of the Church.
Vertue. Confeſsion of the truth we know concerning God.The confeſsion of the truth which we know concerning God, which is the ſhewing of our judgement and opinion concerning God, and his will certainly knowne out of Gods word, becauſe, according as our duty bindeth us, we ſignifie and declare our mind and knowledge for the ſetting forth of Gods glory, and for the furthering of the ſalvation of others.Rom. 10.10. 1 Pet. 3.15. With the heart man beleeveth unto righteouſneſſe, and with the mouth man confeſſeth to ſalvation. Be ready alwayes to give an anſwer to every man that asketh you a reaſon of the hope that is in you, with meekneſſe and reverence.
The agreement & difference of theſe three vertues of this commandement.Theſe three parts of vertues of the right and lawfull uſage of the Name of God, which have beene now propoſed, agree in this, that they are a commemoration of the truth concerning God. Againe, they differ in this, that the doctrine or propagation of true doctrine, tendeth to the inſtruction of others: The celebration of God reſpecteth our liking and ſubjection: The confeſsion of the knowne truth betokeneth the certainty of our opinion and judgement.
Unto the confeſſion of the truth is repugnant, 1. The deniall of the truth, and of our opinion in Religion for feare of hatred, The Vices. 1. Deniall of the truth. 1. Generall.or perſecution, or ignominy. This deniall is of two ſorts: the firſt is, an univerſall and generall defection from true Religion, which is to caſt away the profeſſion of the truth, either certainly or doubtfully knowne and received, with a certaine and purpoſed advice, and with the whole hearts deſire of reſiſting God, and without any griefe or remorſe of flying and ſhunning this caſting away of the truth, and without any purpoſe of obeying God, in applying to himſelfe the promiſe of grace, and in ſhewing repentance. This deniall is proper to Reprobates and Hypocrites.1 John 2.19. Whereof is ſpoken; They went out from us, but they were not of us: for if they had been of us, they would have continued with us. Which for a time beleeve, but in time of temptation go away. Luke 8.13.And this defection, if it be done againſt the truth certainly knowne, is ſinne againſt the holy Ghoſt, whereof none repent; and therefore it is not forgiven, neither in this life, nor in the life to come.
The other deniall is ſpeciall and particular, 2. Speciall.which is the deniall of weaklings, and is committed either through errour not voluntarily, neither purpoſed; or through feare of affliction, when as not withſtanding there remaineth ſtill in the heart an inclination and griefe, deteſting that weakneſſe and deniall, and ſome purpoſe alſo to ſtruggle out of it, and to obey God, by applying unto himſelfe the promiſe of grace, and by giving himſelfe unto repentance. Into this deniall may the Elect and Regenerate fall, but they get out of it againe, and returne unto the confeſſion of the truth in this life; as it is ſhewed and exemplified in Peter, Matth. 26.thrice denying his Maſter through infirmity, but at length repenting.
Diſſembling of the truth.Diſsimulation, or diſſembling and hiding of the truth, when as Gods glory, and our neighbours ſafety requireth a confeſsion of the truth: which then requireth it, when falſe opinions concerning God, and his will or word, or concerning the Church, ſeeme to be confirmed and ſtrengthened by our ſilence in the minds of men: or, when thoſe things remaine ſecret and hidden, which God will have knowne and manifeſt for the maintenance of his glory againſt the reproaches of the wicked, for the convincing of the obſtinate, and for the inſtructing of thoſe which are deſirous to learn: or laſtly, when our ſilence maketh us ſuſpected to be approvers and abetters of the wicked. So did the parents of the blind man diſſemble, and thoſe chiefe Rulers alſo, who would not confeſſe Chriſt for feare of the Jewes,John 9.22. & 12.42, 43. leſt they ſhould be caſt out of the Synagogue.
Untimoly confeſsion.An unſeaſonable and untimely confeſsion, that is, whereby, without any advancing of Gods glory, and without the furtherance of any ones ſafety, and without any neceſſity of diſcharging his calling or duty, there is ſtirred up either a deriſion and evill entertainment of the truth, or the fierceneſſe and cruelty of the enemies againſt the godly. Such a confeſſion, whereas it doth rather darken then ſet forth the glory of God; and rather hindereth, then furthereth the ſafety of the Church; ſwerveth plainly from the ſcope and end of true and lawfull confeſſion: and therefore is not a right uſing, but an abuſing of Gods Name. Therefore Chriſt for biddeth it, Give not that which is holy to dogges. And Paul,Matth. 7.6. Titus 3.10. Object. 1 Pet. 3.15. Reject him that is an heretick after once or twice admonition, &c. Neither doth that croſſe this, which is ſaid, Be ready alwayes to give an anſwer to every man, that asketh you a reaſon of the hope that is in you; with meekneſſe and reverence. For Peter willeth us to be alwayes in a readineſſe, or furniſhed to make anſwer concerning the ſumme and grounds of Chriſtian doctrine; and to repulſe all ſlanders, and cavils, whereby the doctrine of the Goſpel is traduced and defamed by the adverſaries thereof; yet ſo, as that it is not neceſſary to utter and expound to every one, but unto all thoſe which require a reaſon and an account of our faith, thereby either to learne it, or know it, or to judge of it. But whom we ſee once to ſcoffe at the true doctrine, which hath been expounded and confirmed unto them ſufficiently, if they againe require a reaſon and account of our faith, we are not to make further anſwer. For ſo Chriſt himſelfe, after he had ſufficiently confeſſed and confirmed his doctrine by teſtimonies, anſwereth nothing unto the High-Prieſt and Pilate touching the falſe witneſſes. And himſelfe rendereth a reaſon of his ſilence: If I ſhall tell you, you will not beleeve me. Matth. 26.63. and 27.14.Another reaſon is given by Eſaiah: He was oppreſſed, and was afflicted, and did not open his mouth: that is, becauſe Chriſt knew he was to ſuffer according to his Fathers will, after his cauſe was ſufficiently defended, he is not carefull of delivering his perſon from injuries, contumelies and puniſhments: for he knew that this obedience did tend to his fathers glory. But contrariwiſe, when the High-Prieſt adjureth him, he confeſſeth himſelfe to be Chriſt; becauſe then his ſilence would have given ſuſpicion of contempt of the Name of God, whereby he was adjured.
Object. We doe not perceive who are ſwine and dogges; wherefore we are to render a reaſon of our faith to all, without putting any difference.
Anſw. Chriſt doth not call all wicked men ſwine or dogs, but thoſe only, who contemne and make a mock of the doctrine confirmed, which they have heard, and which hath been expounded unto them. 2. Chriſt willeth us not to judge of dogs and ſwine by the ſecrets of their hearts, but by their preſent words and deeds. If againe it be replyed, In matters of difficulty, and ſuch as are hard to be judged, except there be delivered ſome certaine and exact rule to judge and deale, mens conſciences are left wavering and in doubt. But if alſo we are to judge of the outward ſhew of ſwine and dogs, it is hard to pronounce who are to accounted for ſwine and dogs: Therefore mens conſciences are left in doubt, unto whom and when confeſsion muſt be made. The Minor is falſe; for Chriſt will have none to be counted for dogs and ſwine, but ſuch as ſhew manifeſt ſtubbornneſſe and obſtinacy in their words and deeds, of whom it is no hard thing to judge out of the word of God. And further, the holy Ghoſt is promiſed unto all that aske him, by whom their judgements and actions may be directed, that they erre not. And laſtly, ſeeing in this life we attaine not unto the perfection of Gods law, neither in other things, neither in this point: they who joyne the deſire of Gods direction with an earneſt care of Gods glory, and love of their neighbour, may and ought to be certaine and aſſured, either that their counſels are ſo ruled by the holy Ghoſt, that they erre not; or, if they erre, that yet their error is pardoned and forgiven them. And this certainly ſufficeth for the retaining of a good conſcience. If laſtly it be objected, that Tyrants and many Magiſtrates, which perſecute the Church, are ſwine and dogges; and therefore we, according to Chriſts commandement, are not to make anſwer unto them, if they demand our Religion: We anſwer, that this reaſon is a fallacy of the accident. For if the Magiſtrate demand our Religion, or any other by their commiſſion, and in their name, we are neceſſarily to make anſwer of our confeſſion unto them, both in reſpect of their office, whereunto we owe obedience; and alſo in reſpect of Gods glory: according as it is ſaid of Chriſt;Marke 8.3…. Whoſoever ſhall be aſhamed of me, and of my words among this adulterous and ſinfull generation, Matth. 10. & Luke 12.of him ſhall the Sonne of man be aſhamed alſo, when he cometh in the glory of his Father with the holy Angels. When they ſhall bring you to the Synagogues, and unto the Rulers and Princes, take no thought how or what things yee ſhall anſwer, or what yee ſhall ſpeake: For the holy Ghoſt ſhall teach you in the ſame houre what yee ought to ſay.
Abuſe of Chriſtian liberty.The abuſing of Chriſtian liberty, or of giving of offence in things indifferent, which is, by uſing of the things indifferent, to confirme errours in the minds of the Adverſaries, or in their minds that are weake, or to alienate them from true Religion, or by our example to provoke them to an imitation accompanied with an evill conſcience.Rom. 14.15. 1 Cor. 8.9. Acts 18.18. If thy brother be grieved for thy meate, now walkeſt thou not charitably; deſtroy not him with thy meate, for whom Chriſt died. Take heed, leſt by any meanes this power of yours be an occaſion of falling to them that are weake. And hereof it is that Saint Paul maketh a vow, that he might free himſelfe from the ſuſpicion of revolting from Moſes.
Scandals and offences.All ſcandals and offences given in manners, when as namely they which profeſſe true Religion, lead a lewd and wicked life, denying in their works the faith which in words they profeſſe. For, thereby they give an occaſion unto the adverſaries, and thoſe that are weak, to judge and ſpeak ill of that Religion, whoſe followers they ſee to live ill: and therefore this is reputed and numbered among the chiefe contumelies and abuſes of Gods Name.Rom. 2.24. Pſal. 50.16. Eſav 52.5. 2 Tim. 3.5. The Name of God is blaſphemed among the Gentiles through you. Ʋnto the wicked ſaid God: What haſt thou to doe to declare mine ordinances, that thou ſhouldeſt take my Covenant in thy mouth? Having a ſhew of godlineſſe, but have denied the power thereof.
IVVertue. Thankſgiving.Thanksgiving: which is to acknowledge and confeſſe, what, and how great benefits and bleſſings we have received of God, and unto what obedience towards God we are in reſpect of them bound and ready or prepared: and that therefore we will yeeld unfeined obedience unto him, to the utmoſt of our power. Whatſoever yee ſhall doe in word or deed, Coleſ 3.17.doe all in the Name of the Lord Jeſus, giving thanks to God, I Theſ. 5.18. Pſal. 107.1.even the Father by him. In all things give thanks, for this is the will of God in Chriſt Jeſus towards you. Praiſe the Lord, becauſe he is good, for his mercy indureth for ever.
Unto giving thanks is oppoſed, Ingratitude, or omitting of thankſgiving.The omitting of thanksgiving or ingratitude, when a man doth either never or ſeldome times think of, and magnifie Gods benefits; or if he think of them, he doth it coldly and counterfeitly: that is, in ſuch wiſe that there is not kindled and ſtirred up in him a love of God, and a deſire of performing obedience towards God: When they knew God, they glorified him not as God, Rom. 1.21.neither were thankefull. Extenuating of Gods benefits. 1 Cor. 4.7.A dentall, or extenuating and leſſening of Gods benefits, or to make himſelfe and others authours thereof: What haſt thou that thou haſt not received? If thou haſt received it, why glorieſt thou, as though thou hadſt not received it? Neglect and abuſe of Gods benefits. Mat. 25.26, 27.The neglect of Gods gifts, when as they are imployed not to Gods glory; or the abuſe, when they are imployed to the reproach of God: Thou evill ſervant and ſlothfull, thou oughteſt to have put my money to the exchangers, &c.
Vertue.The zeale of Gods glory: which is an ardent love of God, and a griefe for any reproach or contempt which is done to God, and an endeavour to put away that reproach from the Name of God, and to avoide ſinnes our ſelves, and to baniſh them from others. This zeale is required of every one, that every one, according to his place and calling, as he is in duty bound, doe vindicate and maintaine the glory of God. Phinehas hath turned mine anger away from the children of Iſrael, Numb. 25.11. 1 Kings 19.10.while he was zealous for my ſake among them. I have beene very jealous for the Lord God of hoſts, &c.
Unto zeale for the glory of God is oppoſed, Cowardlineſſe in maintaining Gods glory.In the defect, Cowardlineſſe, Vices.or litherneſſe in maintaining Gods glory: which is, either not to be ſtriken with a griefe, when God is reproachea, and ſo neglect Gods glory: or not to have and ſhew in words and deeds a deſire to hinder, according to his place and calling, the reproaching of Gods Name. They runne into this vice, who forbid not, when they may, raſh oathes and blaſphemies of Gods Name: becauſe they are not led with a zeale of the glory of God, whereby they ſhould be moved to reprove and forbid (yet ſo, as it be according to their degrees and callings) that which God reproveth and forbiddeth. Ignorant zeale. Rom. 10.3.In the exceſſe is oppoſed an erring and ignorant zeale, or a zeale of errour, which Paul calleth a zeale not according to knowledge; which is, to be diſpleaſed with words and deeds, whereby Gods glory is falſely thought to be impaired. Now this is done,Three kinds of ignorant zeale. when as either we take that to be the glory of God, and endeavour to defend it, which is not the glory of God, neither ought to be defended: or, when we take that to be an impairing or defacing of Gods glory, and labour to repell it, which is no impairing of Gods glory, neither ought by any meanes to be repelled; and againe, when either Gods glory is otherwiſe defended, then it ought to be defended, or the impairing of Gods glory is prevented and repelled otherwiſe then it ought to be repelled.
VIVertue, Invocation.Invocation, which is a prayer, whereby we crave of the true God, none other bleſſings then God hath commanded us to aske of him onelyonly; which prayer and petition proceedeth from a true feeling of our own want and neceſſity, and from a deſire in us of Gods bountifulneſſe and liberality; and is made in true converſion, and in a full perſwaſion of Gods promiſes, for the Mediatours ſake:Pſal. 105.1. Mat. 7.7. Praiſe the Lord, and call upon his Name. Aske, and it ſhall be given you; ſeeke, and yee ſhall finde; knocke, and it ſhall be opened unto you. This is the aſſurance that we have in him, 1 John 5.14. The oppoſite vices.that if we aske any thing according to his will, he heareth us. Unto invocation is oppoſed, Neglect of invocation.A neglect or omitting of invocation: which is reprehended, as being the fountaine of all ungodlineſſe. This is neither to crave of God, nor to wiſh for benefits and bleſſings neceſſary for us: They call not upon the Lord. Unlawfull and idolatrous invocation of Heathens, Turks, Jews, Papiſts.All unlawfull invocation; Pſal. 14.4.that is, wherein is wanting ſome neceſſary circumſtance of thoſe which are required to the lawfull and true invocation of God: as, Idolatrous invocation, or prayer, which either is directed unto falſe gods, or to creatures; or tyeth Gods hearing of us, and his preſence to a certaine place or thing without his word; that is, without the commandement or promiſe of God. Such is the invocation and prayer of Pagans, Turkes, Jews, and of all who imagine and make unto themſelves another god, beſides him which hath manifeſted himſelfe in his word by the Prophets and Apoſtles, through the ſending of his Sonne and his Spirit: Ye know not what yee worſhip. John 4.22.Likewiſe idolatrous is the Papiſts invocation, who invocate on Angels, or on the Saints departed; becauſe they attribute and give unto them the honour which is due unto God alone: Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerve. Mat. 1.10.I fell before the Angels feet to worſhip him, but he ſaid unto me, See thou doe it not; Revel. 19.10.I am thy fellow ſervant, and one of thy brethren, which have the teſtimony of Jeſus. Worſhip God. Praying for things contrary to Gods will. James 4.3.A craving of ſuch things at Gods hands, as are contrary to his will and Law. Yee aske and receive not, becauſe yee ask amiſſe, that yee might conſume it on your luſts. Lip-labour or faithleſſe and unrepentant prayer.Lip-labour, or vaine babbling; that is, prayers made without any true motion of the heart, without a deſire of Gods bountifulneſſe, onelyonly in word or outward motion of the body, or without true repentance, without faith beleeving to be heard, without a ſubmitting of our will unto Gods will, without the knowledge or cogitation of Gods promiſe, without confidence and truſt in Chriſt the Mediatour only, and without acknowledgement of our owne weakeneſſe and infirmity.Mat. 6.7. Eſay 1.15. James 1.7. When ye pray, uſe no vaine repetitions, as the Heathen: for they thinke to be heard for their much babbling. When you ſhall ſtretch forth your hands, I will hide mine eyes from you: And though you make many prayers, I will not heare. Neither let that man think that he ſhall receive any thing of the Lord.
Objections of Papiſts for invocation and prayers to Saints departed.
OBject. 1. The Saints for their vertues and gifts are to be worſhipped of us, with the worſhip either of Adoration or of Veneration. foreign.But not with the worſhip of Adoration (for this is due unto God onelyonly, as giving unto him, to whom it is yeelded, an univerſall and generall power, providence and dominion.) Therefore Veneration is due unto them: that is, ſuch honour, wherewith we venerate and worſhip Saints for their holineſſe and merits. Anſ. 1. We deny the conſequence, becauſe the enumeration of duty and reverence propoſed in the Major is imperfect. For beſides the worſhip of Adoration and Veneration (as they diſtinguiſh) there is another kind of worſhip and honour due to the Saints,What worſhip is due to Saints. and beſeeming them; namely, An agniſing and celebrating of that faith, holineſſe, and gifts which God hath beſtowed on them; and, an obeying of that doctrine which they have delivered unto us from God; and, an imitating and following of their life and godlineſſe: whereof Auguſtine teſtifieth; They are to be honoured (ſaith he) by imitation,Lib. de vera Relig. not by adoration. This worſhip is due unto the Saints, neither do we detract or take it away from Saints, either living or departed; but with all willingneſſe we yeeld it unto them,Heb. 13.7. according to the Apoſtles commandement: Remember them which have the overſight of you, which have declared unto you the word of God, whoſe faith follow, conſidering what hath bin the end of their converſation. 2. We deny the Major, becauſe the worſhip which they entitle foreign and foreign, that is, adoration, and veneration, are not diverſe, but one and the ſame, not befitting Saints or other creatures, but God onelyonly, becauſe he heareth and underſtandeth, in all places and at all times, the thoughts, groanes, and wiſhes of ſuch as call upon him, and relieveth their neceſſities. None but God can heare them which pray: therefore this honour is to be rendred to God alone, that it is he who heareth them that pray: as alſo this honour agreeth to Chriſt alone, that through his merit and interceſsion, remiſsion of ſins, eternall life, and other bleſsings are given us of God. This honour therefore cannot be tranſlated unto Saints, without manifeſt ſacriledge and Idolatry, whether it be called by the name of foreign or foreign,The words foreign and foreign ſignifie but one thing. Mat. 4.10. Mat. 6.24. Luke 16.13. 1 Theſ. 1.9. foreign. Rom. 16.18. foreign. Levit. 7.21. Levit. 25.28. Valla in cap. 4. Mat. or any other name whatſoever. For this diſtinction is very frivolous, ſeeing the words foreign and foreign and foreign and foreign, ſignifie indifferently the ſame thing, both in Scripture and in profane Writers. Of God it is ſaid, Thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve. Where the Engliſh word Serve, is in the Greek Text foreign. And, Yee cannot ſerve God and Mammon: where the Engliſh word Serve, is in the Greek Text foreign. The ſame word foreign, is uſed in this ſenſe in theſe places: Yee turned from God to Idols, to Serve the living and true God. They that are ſuch, Serve not our Lord Jeſus Chriſt. And Paul every-where calleth himſelfe the Servant of God. In the Greek Text of the Bible ſervile and ſlaviſh buſineſſe is commonly termed foreign. Suidas writeth, that the word foreign importeth as much as to ſerve for hire or reward. Valla ſheweth, that the word foreign ſignifieth to ſerve men, as well as to ſerve God: citing and alledging for proofe a place out of Xenophon, where the husband ſaith, that he is ready to adventure his life, rather then his wife ſhould Serve; where Xenophon uſeth the word foreign. And againe, the wife ſaith, that ſhe would adventure her life, rather then her husband ſhould Serve: which word Xenophon expreſſeth by the verb foreign. So that the word foreign and foreign differ no more then meat and food; that is, they are two names of one thing.
Object. 2. Whom God honoureth, the ſame muſt we alſo honour. God honoureth the Saints. Mat. 19.28.Ye ſhall ſit upon twelve thrones, &c. Therefore we alſo muſt honour them. Anſ. We grant this concerning that honour which God giveth unto the Saints, for therein invocation is not comprehended, as being an honour due unto God alone, who ſaith, That he will not give his glory to another.Eſay 42.8.
3. The hearing of our ſecret and inward groanes, which God hath by his owne power and nature, is communicated to the Saints by grace: Therefore they are to be prayed unto by us. Anſ. The Antecedent is falſe. For God doth not communicate theſe properties unto others, whereby he will be diſcerned from others; as his infinity, his omnipotency, his infinite wiſdome, his beholding of the hearts, and therewithall his hearing of ſuch as call upon him: theſe properties he communicateth to no creature, neither by nature, nor by grace. Thou onelyonly knoweſt the hearts of the children of men.2 Chron. 6.30.
4. The Saints have by the grace of God wrought miracles, whereby alſo God is diſcerned from creatures: Therefore God hath communicated ſome of his prerogatives and properties unto the Saints, and by conſequent the knowledge of the thoughts and affections of all that pray unto them. Anſw. This reaſon is doubly faulty: 1. The conſequence is not of force from a generall particularly put, unto a certaine ſpeciall: wherefore it followeth not, that God hath communicated with his Saints a knowledge of hearts univerſally, or of the hearts of all that make invocation, albeit it were true (which yet we grant not to be true) that he did communicate ſome of his prerogatives or eſſentiall properties with the Saints: except it may be proved by certaine teſtimony of Scripture, that amongſt thoſe ſome communicated prerogatives, this is alſo contained. But the contrary hereof hath beene already proved. 2. The proofe of the Antecedent, drawne from the example of miracles, is of no force. For there is not any power of working miracles transfuſed by God into the Saints, neither do the Saints worke theſe by their owne vertue, or by any vertue communicated unto them by God, but are only Miniſters of the externall works; that is, of fore-tellings, or tokens: which when the Saints do, God doth manifeſt unto them, that he will by his owne vertue, not transfuſed into them, nor by the like vertue created in them, but by his owne proper vertue, being and remaining in himſelf alone, worke thoſe wonderfull works, and proper unto an omnipotent nature; and if we ſpeake truly and properly, he it is alone that worketh them. The Saints are ſaid to worke them, by a figure of ſpeech, as being the Miniſters of the outward worke,foreign which God addeth unto the working of the miracle, as a ſigne of his preſence, power, and will. Wherefore it doth not hereof follow, that either the infinite wiſdome and univerſall knowledge of hearts, or other eſſentiall properties and prerogatives of God are communicated with the Saints.
5. Some Prophets ſaw the thoughts, and perceived the privy deviſes of other men; 1 Kings 14.6. 2 Kings 6.12. Acts 5.2.as, Ahijah knew the thoughts of Jeroboams wife. Elizeus knew the thoughts of the King of Syria. Peter knew the couſenage and fraud of Ananias and Sapphyra: Therefore God hath communicated the knowledge of minds and hearts unto Saints.
Anſw. 1. A few extraordinary examples make not a generall rule.
2. They knew theſe things by the gift of prophecy, wherewith they were indued by reaſon of their office and calling which they had, and bare for the edifying of the Church: neither yet did they know alwaies, neither the thoughts of all; neither by any power within them to behold hearts and minds: but through a divine relelation from God, they knew only at ſuch a time, and ſuch things, as was requiſite for the proſit and utility of the Church, to be revealed unto them. But hereof it doth not follow, that the Saints departed alſo are indued with the gift of Prophecy; becauſe there is no need thereof in the life to come, and they beare no longer that office which they beare in this life; neither doth it follow, that they behold the minds and hearts of men, or underſtand from God the thoughts, affections, and neceſſities of all men.
6. Chriſt ſaith, Luke 15.10.That the Angels of God rejoyce for one ſinner that converteth: Therefore the Angels behold the hearts of men. The ſame is likewiſe proved of the Angels out of Daniel:Cap 9. & 10. Therefore the Angels being in heaven, behold repentance and other deſires in mens hearts which are on earth. Anſw. A cauſe is ill gathered and concluded of an effect, when that effect may come of other cauſes. For it is not neceſſary, that Angels ſhould know thoſe things by the beholding of mens hearts, which they may know either by effects, or by ſignes and tokens, or by divine teſtimony and revelation. For it agreeth not to the Angels onelyonly, but unto all the godly alſo on earth, to rejoyce for the converſion of one ſinner; neither yet doe they behold the hearts of men.
7. The ſoule of the rich Glutton ſaw from hell Abraham and Lazarus being in heaven, implored Abrahams help, Luke 15.…3,25.and knew the ſtate of his five brethren in this life: and Abrahams ſoule likewiſe did heare, and ſee the ſoule of the rich man: Therefore the ſoules of the Saints in heaven ſee, and heare the ſtate and prayers of them that converſe here on earth, and therefore are to be invocated. Anſw. Firſt, they do amiſſe to take that properly, which Chriſt ſpake allegorically, and by the way of parable, in tranſlating his ſpeech from corporall things unto ſpirituall things, not thereby to ſhew that theſe are like unto them, but applying his ſpeech as might beſt fit our capacity, to advertiſe us of the eſtate of the godly and wicked after this life. For ſoules have not either boſomes, wherein to receive one another, or eyes to lift up, or tongues to be dried with thirſt, or fingers to dip into water, neither doe they uſe any mutuall parly or conference from hell and heaven.
Chriſts purpoſe therefore is by theſe figures of words to expreſſe the thoughts, affections, torments, and ſtate of the wicked abiding in paines after this life. Moreover, were it ſo, that theſe things had beene in ſuch wiſe done, as they are reported (againſt which yet the very words themſelves are) yet could nought be hence proved for the beholding of mindes, neither yet for the knowledge of all externall things. For neither Abraham, nor the Glutton is ſaid to have underſtood the ſecret thoughts and cogitations of each other, but to have knowledge of them by ſpeech. And Stephen alſo being on earth, ſaw Chriſt being in heaven: and Paul heard Chriſt ſpeaking from heaven: neither yet do all the Saints ſee, or heare what is done in heaven, neither did Stephen and Paul ſee or heare theſe things at all times.
8. Chriſt, according to his humanity, maketh requeſt unto the Father for us all: and therefore, according to his humanity, he knoweth the deſire and neceſsity of them that call upon him, in all places, and at all times. Wherefore the Saints alſo have communicated unto them from God the beholding of hearts, and the hearing of prayers. Anſw. The example is unlike. For the humane underſtanding and minde of Chriſt underſtandeth and knoweth, and his bodily eares and eyes alſo heare and ſee things, whatſoever according to his humane nature he ſhould or would behold, either with his minde, or with his outward ſenſes, by reaſon of his Godhead, which ſheweth them unto his humanity united thereunto, or alſo giveth unto his ſenſes a vertue and force of perceiving things which are fartheſt diſtant. Neither yet is the force or wiſedome of his humane nature infinite, as is the power and wiſdome of the Godhead: neither doth he know, by any transfuſed vertue into him, the thoughts of minds and hearts. For of the meaſure of knowledge convenient for his manhood,Marke 13.32. it is ſaid, Of that day and houre knoweth no man, no, not the Angels which are in heaven, neither the Sonne himſelfe, ſave the Father. Of the revealing of the ſecrets of men unto him by his divinity,Marke 2.8. it is ſaid, When Jeſus perceived in his ſpirit, that thus they thought with themſelves, &c. But now, that all things are revealed unto Angels and Saints, which are revealed unto the underſtanding of Chriſt by his Godhead, they will never be able to prove out of the Scripture. For Chriſts humane nature doth excell and ſurpaſſe in wiſdome all Angels and Men, both in reſpect of the perſonall union thereof, becauſe it is united to his Godhead, and alſo by reaſon of his Mediatourſhip, which office his humanity beareth and executeth, together with his divinity: yet ſo, that there is ſtill kept in the adminiſtration thereof the difference of both natures. Wherefore this example of Chriſt doth not prove that the Saints know all things, either by beholding the things themſelves, or by divine revelation from God.
9. In the divine eſſence ſhine all the Images and formes of things. But the Angels and Saints departed behold the eſſence of God. Mat. 18.10.Their Angels alwaies behold the face of my Father which is in heaven: Therefore they behold in God all things which we doe, ſuffer, and thinke. Anſw. 1. The Major propoſition which they put, is doubt full and uncertaine. For it is manifeſt, that God knoweth all things, and doth in his wiſdome comprehend the moſt perfect and perpetuall knowledge of all things: but whether that underſtanding of things doth ſo ſhine in God, that it may alſo be beheld of creatures, this verily they have not as yet proved out of Scripture. 2. Neither is the Minor true, namely, That the bleſſed behold the eſſence of God, whereof it is ſaid,John. 1.18. No man hath ſeene God at any time. 3. Albeit there is no doubt, but the holy Angels and Men in the heavenly life injoy a cleere knowledge, and an immediate manifeſtation of God, whatſoever it is: yet we are not to imagine, that they naturally know all things that are in God: For then ſhould their wiſdome be infinite, that is, equall unto Gods wiſdome, which is abſurd, and flat againſt the teſtimonies of Scripture, whereas Angels alſo are ſaid not to know the day of Judgement. Likewiſe, Into which the Angels deſire to looke. To the intent, 1 Pet. 1.12. Epheſ. 3.10.that now unto principalities and powers in heavenly places, might be knowne by the Church the manifold wiſdome of God. They profit therefore and increaſe in the knowledge of wiſdome, and of the counſels of God, by the very execution and contemplation of Gods works. Now ſeeing that which they ſpeake of, is no naturall, but a voluntary glaſſe, or rather a divine manifeſtation or inlightning (that is, the Angels and bleſſed Men have not this in their owne nature to view and ſee in God his whole wiſedome; but God, according to his good will and pleaſure, doth manifeſt and communicate unto every one ſuch a part thereof, as ſeemeth good unto him, as it is ſaid; No man knoweth the Father but the Son, and he to whom the Sonne will reveale him) we affirme therefore the invocation of Saints, ſo long to want a ground and foundation, and ſo to be ſuperſtitious and idolatrous, untill they ſhew out of the Scripture, that God would reveale unto the Saints the knowledge of the thoughts and affections of them which call upon them. For that invocation, which is not grounded on the certaine and expreſſe word of God, is Idolatry.
10. The friendſhip and fellowſhip of the Saints with God and Chriſt, is ſo great, and ſo neere, that he cannot deny them this manifeſtation. Henceforth call I you not ſervants: for the ſervant knoweth not what his Maſter doth; but I have called you friends: for all things that I have heard of my Father, have I made knowne to you. Much more doth Chriſt this in the heavenly life. Theſe follow the Lamb wither ſoever he goeth. Anſ. Revel. 14.4.This cauſe is inſufficient. For this friendſhip and fellowſhip continueth, although God reveale not unto them all things, or whatſoever they will; but onelyonly thoſe things, which for them to know is behoovefull for their owne ſalvation and happineſſe, and for his glory.
11. Chriſt is the onelyonly Mediatour of redemption, or the Mediatour redeeming us by ſatisfaction, as being God and Man: but the Saints are alſo Mediatours of interceſſion, praying for us. Hence we thus reaſon: Moe interceſſors hinder not the being of one onelyonly Mediatour. But the Saints are onelyonly interceſſors or requeſters: Therefore their interceſsion hindereth not, but that Chriſt may be the onelyonly Mediatour. Anſw. We deny the Major, or diſtinction of mediation and interceſſion; becauſe the Scripture teacheth, that Chriſt our Mediatour did not only by once dying redeem us, and was in the time of his humiliation ſuppliant unto the Father for us, but that alſo he continually appeareth and maketh interceſſion for us in the preſence of his Father.Heb. 5.7, 9. John 17.9. Rom. 8.34. Heb. 7.24, 25. Heb. 9.24. 1 John 2.1. Who is alſo at the right hand of God, and maketh requeſt for us. But this man, becauſe he indureth ever, hath an everlaſting Prieſthood: wherefore, he is able alſo perfectly to ſave them that come unto God by him, ſeeing he ever liveth to make interceſsion for them. If any man ſinne, we have an Advocate with the Father, Jeſus Chriſt, the juſt. Wherefore both the merit or ſatisfaction, and interceſſion is Chriſts alone, and by our confidence in him alone we are to approach unto God, that is, we are to aske and expect his promiſed bleſſings. For the ſatisfaction and interceſſion of Chriſt only is of that price and worthineſſe with God, that for his merit only God is gracious and favourable unto us.
12. Againſt the former anſwer they reply with another diſtinction. Chriſt is only Mediatour and Interceſſour by the worthineſſe and vertue of his own merit and interceſsion: but the Saints are Interceſſours by the worthineſſe and vertue of Chriſts merit and interceſſion; that is, their interceſsion prevaileth with God for us, through the merit and interceſſion of Chriſt: Therefore that is not tranſlated unto them, which is proper unto Chriſt. Anſw. They cannot eſcape or avoide by this meanes, but that they muſt needs be injurious unto Chriſt. For the Antecedent propoſition hath no ſufficient enumeration of thoſe waies, whereby Chriſts honour is tranſlated unto others. For not onelyonly they, which by their own proper vertue and worthineſſe, but alſo they, which by Chriſts vertue are ſaid to merit of God thoſe bleſſings that are propoſed for the merit of Chriſt onelyonly, are put in the place and office of Chriſt. For no man beſides Chriſt is able to merit of God any thing, not ſo much as for himſelfe, much leſſe for others, by his own obedience and interceſſion: wherefore our Adverſaries by this reply overturne their owne doctrine. For if the prayers of the Saints are acceptable to God, and are heard of him, through the force and vertue of Chriſts merit and interceſſion; they cannot be accepted, nor obtaine any thing for us, for their owne holineſſe and merits as the Papiſts have hitherto taught us. For he that ſtandeth in need of a Mediatour and Interceſſour himſelfe, cannot be the interceſſour for other men, albeit he may pray for others. For he is here called an Interceſſour, who, by the worthineſſe and glory of his owne ſatisfaction and petition, obtaineth grace and favour for others.
13. Here they reply; They which pray for us in heaven, are to be prayed unto. The Saints pray for us in heaven; becauſe in this life they pray one for another, and in heaven their love is more fervent towards us then in this life: and this may be done without any injury unto Chriſt our Mediatour, and with aſſured perſwaſion of being heard either for their merits, or for the merit of Chriſt: Therefore we are to pray unto them. Anſw. The conſequence of this reaſon holdeth not: Becauſe the praying of one for another is no ſufficient cauſe, for which he ſhould be called upon, or prayed to, who doth pray. We gladly yeeld and grant, that the Saints in heaven do moſt earneſtly deſire of God the defence and deliverance of their brethren, namely, of the Church militant on earth, and that their prayers are heard according to the will and counſell of God, whereunto they ſubmit themſelves. And that this is the meaning and opinion of the ancient Doctors, when they treate of the prayers of the bleſſed for the Church, the conſidering and conference of the places themſelves doth ſhew. But that the Saints underſtand and pray againſt the evils and dangers of every one, and heare out petitions and requeſts, we deny. Wherefore neither living in that heavenly fellowſhip and ſociety, neither converſing in this life, are they to be called upon, or prayed unto, without manifeſt Idolatry.
14. God ſaith, though Moſes and Samuel ſtood before me, yet mine affection could not be towards this people: Therefore the Saints departed pray for us. Anſw. 1. Though we ſhould grant this whole argument, yet it followeth not hereon, that they are to be prayed unto; as hath been already proved. 2. This is a figure of ſpeech, repreſentative, bringing in the dead praying, as if they were yet living; ſo that the meaning and ſenſe is: Though Moſes and Samuel were now living, and ſhould pray for this wicked and reprobate people, as whiles they lived they prayed for their people, and were heard: yet they ſhould not obtaine grace or pardon. The like place we reade in Ezekiel: Though Noah, Daniel, and Job were in the midſt of it, As I live, ſaith the Lord God, Ezek. 14.20.they ſhall deliver but their owne ſoules. Here Daniel, which was yet living, and Noah and Job, which were long ſince departed, are placed by the Prophet in the midſt of the wicked, praying for them.
15. The Lord ſaith by Eſaiah, I will defend the City to ſave it for mine owne ſake, and for David my ſervants ſake: … Kings 19.34.Therefore wee are heard alſo for the merit and interceſsion of the Saints. Anſ. This protection and preſerving of the City is not promiſed in reſpect of Davids merit, but in reſpect of Gods promiſe of the Meſſias, which ſhould be born of Davids poſterity. Repl. The delivery of the City from the ſiege of the Aſſyrians, is not promiſed and performed in reſpect of the promiſe of the Meſsias, becauſe that promiſe might have beene fulfilled without the benefit of delivery, as alſo it was fulfilled after the taking and overthrow of the City. Anſ. They erre that reſtraine Chriſts benefit to thoſe things or promiſes onelyonly, without the performance whereof, the promiſe made unto David, concerning the Meſſias, could not have been kept. For all the benefits and bleſſings of God, both corporall and ſpirituall; both before, and after the Meſsias was exhibited; as well thoſe, without which the promiſe of the Meſſias could, as thoſe, without which it could not be fulfilled, are all performed unto the Church for the Meſsias ſake. For all the promiſes of God in him are, Yea, and are in him, Amen. 2 Cor. 1.20.And ſo doth the Scripture expound the like kinds of ſpeaking, as 1 Kings 13. Deut. 7. Laſtly, the benefits which God alſo performeth unto the wicked poſterity of the godly, are attributed to the godlineſſe of their godly parents, not of merit, but of mercy, and for the truth of Gods promiſes. As, Exod. 20. & 32. & Deut. 4.16.
16. Jacob ſaith of Joſephs ſons, Let my name be named upon them, Gen. 48.16.and the name of my fathers, Abraham and Iſaac. Here Jacob willeth himſelfe and his fathers to be called upon after his death: Therefore it is lawfull to call upon the Saints departed. Anſ. It is an Hebrew phraſe, which ſignifieth not adoration, but an adopting of ſonnes; ſo that the ſenſe is; Let them be called by my name, or let them take their name from me; that is, let them be called my ſons, having the dignity and title of Patriarchs, that two Tribes of Iſrael may come therein. The like phraſe is in Eſay, Eſa. 4.1.In that day ſhall ſeven women ſay to one man, *According to the old Latines; Let thy name be called upon us. Job 5.1.Let us be called by thy name; that is, let us be called thy wives.
17. Call now, if any will anſwer thee, and to which of the Saints wilt thou turne? Here Eliphas exhorteth Job to crave the aid of ſome Saints. Anſw. The words which goe before do ſhew, that theſe words belong to a compariſon of men with Angels, whom he ſaith ſo far to excell men in purity, that they doe not ſo much as make anſwer, or appeare, being called by men. Wherefore this place doth more make againſt, then plead for the invocation of Angels.
*This is tranſlated according to the old Latine tranſlation, the words whereof the Papiſts urge.18. If there be an Angel, one of a thouſand to ſpeake for him, to declare mans righteouſneſſe, He will have mercy upon him, and will ſay, Deliver him, that he go not downe into the pit. I have found one, in whom I am reconciled unto him. Anſ. Here the old tranſlation ſpeaketh improperly. For the words are thus; If there be an Angel with him, or Interpreter one of a thouſand, to declare unto man his righteouſneſſe, Then will he have mercy upon him, and will ſay, Deliver him, that he go not downe into the pit, for I have found a reconciliation. Now then, albeit this were the ſenſe, that Angels pray for men diſtreſſed, and in affliction; yet this made nothing for their invocation. But it is manifeſt, that this is the ſenſe; If a man diſeaſed or afflicted, be in his calamity inſtructed of the will, juſtice, and goodneſſe of God, either by an Angel, or by a Prophet, or by ſome Teacher, (for theſe alſo are called Angels) and repenteth him of his ſins, and aſſenteth unto the doctrine and comfort miniſtred unto him: him will God deliver by their miniſtery, by whom he doth inſtruct him.
19. Inaſmuch as (ſaith Chriſt) ye have done it unto one of the leaſt of theſe my brethren, Mat. 25.40.ye have done it unto me: Therefore what honour of invocation we give unto the Saints, the ſame is alſo given unto Chriſt himſelf. Anſ. That honour of the creature may and ought to be referred unto God, which God willeth to be done unto him: but that honour of the creature, which God forbiddeth to be given unto the creature, is not honourable, but reproachfull and contumelious unto God. Now the reaſon is ſottiſh, whereas they will ſeeme to draw it from the words of Chriſt: when Chriſt ſpeaketh of the duties of charity, which God willeth us to performe in this life towards thoſe that ſtand in need of our aid & help; & not of the invocation of Saints.
20. If the Angels, underſtanding our neceſsities, pray for us, and ſo are to be prayed unto, it is lawfull alſo to pray unto Saints. But that the Angels pray for us in ſpeciall, it is confirmed by Zachary: The Angel of the Lord anſwered and ſaid, Chap. 1.12.O Lord of hoſts, how long wilt thou be unmercifull to Jeruſalem, and to the cities of Judah? Anſ. The Major is not wholly to be granted, namely, that all the Angels underſtand all the wants and neceſſities of men. For the calamities of Jewry were open not onelyonly to the ſight of Angels, but alſo to the ſight of Men. 2. We deny the conſequence which they frame from the Angels unto the Saints departed. For unto the Angels God committeth the care and protection of his Church in this life. Therefore they being alſo here on earth, ſee and know our miſeries, which the Saints ſee not, unto whom this charge is not committed: and they pray particularly for many, which we cannot affirme of the Saints by any teſtimonies of Scripture. 3. There is another fault in the conſequence, in concluding that we muſt pray to them, becauſe they pray for us: becauſe not every one who prayeth for us, is ſtraight-waies to be invocated, as was before declared.
Object. 21. Judas Maccabaeus ſaw in a dreame Onias the High-Prieſt, and Jeremias the Prophet praying for the people, 2 Maccab. 15.14.and holy city Jeruſalem: Therefore the Saints deceaſed pray for us, and are to be prayed unto by us. Anſ. Firſt, an Apocryphall book proveth nothing. Againe, we deny the conſequence, that becauſe the Saints pray for us, therefore we ſhould pray to them; ſeeing every one that prayeth for us, is not forthwith to be prayed unto by us.
Object. 22. Baruc ſaith, Heare now the prayer of the dead Iſraelites. Therefore the Saints pray for us, and are to be prayed unto by us. Anſ. Baruc is an Apocryphall Scripture alſo, and beſides in this argument the words (dead Iſraelites) are miſ-conſtrued. For the Iſraelites are there ſaid to be dead, not which were deceaſed and departed this life, but which were yet living and invocating on God in this life; but, by reaſon of their calamities, like unto thoſe that are dead.
Object. 23. We cannot have acceſſe unto a Prince wit…ut ſome ones interceſſion and mediation. Therefore much leſſe may we appeare before God without ſome Interceſſour and Mediatour. Anſ. We grant the whole. For indeed without Chriſt the Mediatour there is no acceſſe to God for any man, according as Chriſt himſelfe ſaith: No man commeth to the Father but by me. John 14.6.And Ambroſe notably anſwereth this their argument, in his Expoſition or Commentary on the Epiſtle to the Romans, thus writing: Some men are wont to uſe a miſerable or cold excuſe, ſaying, that we have acceſſe unto God by his righteous Saints; as we have unto a King by his Nobles about him. Well: Is any man ſo deſperately madde, and careleſſe of his life, as to transferre the Majeſty and title of the King to any of his attendants; eſpecially ſeeing that they, who are found to have but once conſulted of this practiſe, are worthily condemned as guilty of treaſon? Yet theſe men thinke them not guilty of treaſon againſt God, who attribute Gods proper honour unto the creature, and, forſaking the Lord and Maſter, adore and worſhip their fellow ſervants, as if this made any whit the more for them, that herein they ſerve God. For therefore we approach unto a King by meanes of his Nobles and followers, becauſe the King himſelfe is a man in like manner as we are, and knoweth not to whom he may commit the charge of the Common-wealth: But to put God in minde of us, who is not ignorant of us (for he knoweth the merits of all) we need no ſolicitor ſave onelyonly a devout minde. For whereſoever ſuch a one ſpeaketh, he will anſwer nothing, &c. And Chryſoſtome ſaith, The Canaanitiſh woman prayeth not James, nor beſeecheth John, nor goeth to Peter, nor followeth after the whole company of the Apoſtles, nor ſeeketh any Mediatour: but in ſtead of all theſe ſhe taketh repentance for her companion, which repentance bare the place or perſon of her Advocate, and ſo ſhe went on to the ſpring head, even Chriſt. Thus much be ſpoken of the ſixt vertue preſcribed in this Commandement: namely, invocation, and calling on God.
VIIVertue, Right and lawfull ſwearing.Right and lawfull ſwearing, which is comprehended under invocation, as a ſpeciall under the generall: wherein we deſire that God would become a witneſſe of the minde of the ſwearer, that in the thing which he ſweareth he will not deceive: and that God would puniſh the ſwearer, if he deceive. This ſwearing is authoriſed by God to be a bond of truth between men and men, and a teſtimony or record that God is the author and defender of truth.
Unto right and lawfull ſwearing is oppoſed,The vices oppoſite: Refuſing of a lawfull oath.The refuſing of a lawfull oath, when one avoydeth to take an oath which tendeth to Gods glory, and to the ſafety of his neighbour. An oath for confirmation is an end of all ſtrife. Perjury. What it is to forſweare.Forſwearing, Heb. 6.16.when wittingly and willingly a man deceiveth by an oath, or keepeth not a lawfull oath. For, To forſweare, is either to ſweare that which is falſe; as, that thou art not guilty of murder, when thou haſt ſlaughtered a man: or not to performe a thing lawfully ſworne. An idolatrous oath.An idolatrous oath, which is taken by another beſides the true God. An oath of an unlawfull thing.An oath made of an unlawfull thing: as was Herods, to performe whatſoever Herodias daughter ſhould aske. A raſh oath.A raſh oath, made of lightneſſe; that is, without any neceſſity, or on great cauſe. And hereof ſpeake thoſe places which forbid ſwearing, Mat. 5. & 23. and James 5. But the doctrine concerning Oathes is more largely amplified in the two queſtions next enſuing in the Catechiſme.
ON THE 43. SABBATH.Queſt. 101. May a man ſweare alſo religiouſly and lawfully by the name of God?
Anſw. He may; when as either the Magiſtrate exacteth it, or otherwiſe neceſſity requireth by this meanes the faith and truth of any man or thing to be ratified and eſtabliſhed, whereby both the glory of God may be advanced, and the ſafety of others procured. For this kind of ſwearing is ordered by Gods wordaDeut. 16.13. & 10.20. Eſay 48.1. Heb. 6.16., and therefore was well uſed of the Fathers both in the Old and New TeſtamentbGen. 21.24. & 31.53. Joſh. 9.15. 1. Sam. 24.22. 2. Sam. 3.35. 1. King. 1.29. Ro. 1.9. &. 9.1. 2 Cor. 1.23..