to euerye poynt of that which hee hath in his woorde prescribed and to keepe our selues cleane both in bodye and soule from the Idolatrous superstitious inuentions of men Q. So that a man doe not superstitiously abuse the things which Idolaters haue deuised it seemeth that the things of them selues being indifferent a man may communicate with them A. That is not so for the free vse of the things is taken away because God wil not haue his seruauntes to be like vnto the seruauntes of the Deuill nor to be partakers with them otherwise why should not the meat offred vnto Idols be indifferent to bee eatē Q. Then the things which haue bin abused are vtterly to be abolished A. We are to put difference for there are thinges which were ordayned by God for necessary vse al the abuse in the worlde cannot abolish these but they are to be reformed There are other things which god neuer appoynted but were inuented by men these can neuer be washed so clean but there wil be some spot in them And therefore the true reformatiō is the vtter abolishing of thē Q. What is meant by the wordes which folow in this commaundement A. The first parte of the words which follow when he saith I thy Lorde thy God am a Ielous God and visit c. do containe a very sharpe threatning against Idolaters For he doth affirme that as he is a stronge God so also he is iealous and wil not beare the spiritual whoredome in those that cōmit it but wil punish thē their seede after thē Q. Is not this contrary vnto that which God saieth by the Prophet Ezechiel that the sonne shall not beare the fathers offence h. Ezech. 18. A. It is not contrary for there the Prophet is sent to reprooue those which did vse this properbe The fathers did eate sower grapes and the childrens teeth are sette on edge Which was as much as to say our fathers committed the sinne we their childrē do beare the punishmēt smart for it Thus they did cleere them selues and blame theyr fathers but god doth shew that he doth not punish the children of wicked fathers vnlesse the children themselues be also wicked Now in this God doth as much as if he should threaten that he wil leaue the children of Idolaters in the sinnes of their fathers and depriue them of his graces that so they may be damned For God doth seuerely visit the sins of the fathers vpō the children whē he doth reiect the children as the cursed seede of cursed parents Q. What is the other part of the words A. A sweete promise which God maketh vnto those which loue them that he will blesse their seede after thē vnto a thousand generations Q. Hath God tyed him selfe in this vnto euery perticular A. Not so for God hath bestowed his graces vppon some children of very wicked parents i. 1. Sam. 19. And some of the children of right godly fathers haue beene gracelesse k. 2. Sam. 16. Q. What say you to the third commandement Thou shalt not take the name of the Lord thy God in vaine c. A. The sum of the Commaundement is that wee shoulde by no meanes abuse or prophane the name of God but as it is most glorious so to giue al due honour reuerēce vnto it Q. What do ye vnderstand by the name of God only the words which we speak when we call him God or Lorde A. Wee may not restraine it into so narow a compasse for the name of God is in al things which set forth his maiestie the renoume of his excellencie As for example the glory the greatnes the power the wisdome the goodnes of the diuine maiestie which shine in the heauens in the earth in the sea Also in his word he hath shewed him self more perfectly Likewise his noble acts which he hath wrought in the gouernment of the world of his Church do publish his name for he saith he would get him a name in al the earth when he dealt against Pharao l. Exod. 14.4 Also when Dauid in the Psalms and other do cal vpon men to magnifie the name of god or do set forth his name they declare his workes and his iudgements m. Psal 102. Psal 106. Q. Then expresse some particulars by which men doe abuse the holy name of God A. Men take his name in vain when they behold the heauens and the earth without admiration and woondermente of the God of glory which hath framed them Also when they heare of his great iudgmenets and worthy actes and their heart not striken with reuerence feare Likewise when they heare his word think of it or talk of it vnreuerently to make a light matter or a ieste of it or to myngle it with light Iestes as in stage playes or such like Moreouer when men call on God in prayer and doe it not as it should be as to pray they knowe not what to aske according to their lustes and fantasies to speake with their mouth their harts wander in by-thoughts or when they professe Gods word and liue not thereafter for they cause the name of God to bee blasphemed whereas they shoulde by theyr profession purchase honour vnto it Q. Are these all the wayes by whiche men take the name of God in vaine A. There are many wayes whereby men take the name of God in vaine A man cannot recite them al though he should studie long Men do fowly prophane this excellent name when they are periured when they sweare rashly when they curse when they vse the words of the scriptures and the name of God in charmes and coniurations Q. What doe you call rash swearing A. When men sweate without cause no matter of waight to mooue them or no necessitie to enforce them Q. Men suppose that they do not offende when they do not sweare falsly and beecause they will not take the name of God to abuse it they swere by small thinges as by cocke and pye by the mouse foote and many other suche like doe these offend A. Our Sauiour Christ doth confute both these things for whereas the Scribes and Pharisees had taught thus Thou shalt not forsweare thy selfe hee saith Sweare not at all And whereas they thought by taking the creatures to let the name of God goe free hee proueth that hee that sweareth by any creature doth sweare by the Lorde The heauens are his throne the earth is his footestoole Ierusalem is the Citie of the great king Thou shalt not sweare by thy head for thou canst not make one haire white or blacke n Mat. 5.33.34.35.36 Q. What is then the reason whereby hee proueth that those which sweare by creatures take the name of God in vaine A. Because the name of God is vppon all his creatures euen the smallest for there is a glorious power and wisdom in the least thing which wee see and such as farre passeth
was in the shape of God he thought it no robbery to be equal with God t Phil. 2.6 The holy Ghost doth proceede from the father and the sonne v Ioh. 15.26 Q. Proceede vnto the wordes of the articles which is the first part A. I beleeue in God the father almighty maker of heauen and earth Q. In what sense is heere mention of the almightye power of GOD and that hee is the maker of Heauen and earth A. This is expressed to shewe that our faith is in the true God For the Gods that made not heauen and earth shal perish from vnder heauen w Ier 10 1◠and this God is the Father of our Lorde Iesus Christe x. Ephe. 1.3 Q. The builder must haue stuffe or els he can set vp no frame Of what stuffe did God make heauen and earth A. He made them of nothing y. Heb. 11.3 For hee only was without beginning of himselfe and herein God doth most wonderfully excell al creatures which are not able to make so much as an haire of nothing Q. When God had created al other creatures then it is saide that hee made man Whereof made hee him A. Hee made the body of man of clay or as Moses saith Of the dust of the earth z. Gen. 2.7 Of the soule it is saide God breathed in his face the breath of life a. Gene. 2.7 Q. It is saide that God made man in his owne likenesse b. Gen. 1.26 What meaneth that A. It is not meant that there was any resemblance of proportion or shape for so neather the bodie nor soule of man was the image or likenesse of God But in gifts and qualities of the body and minde hee did resemble God and therein hee did farre excell all the creatures heere belowe in dignitie and happinesse for none of them were like God Q. What are those qualities gifts in which hee did resemble God A. A pure cleere vnderstanding in the knowledge of God c. Col. 3.100 true holines rightteousnesse d. Ephe. 4.24 for the law of God was written in his hearte as in a pure booke and hee did perfectly both vnderstand it keepe it Q. How is it to be proued that hee had the law which we now haue A. It is manifest by the knowledge of the law which is naturally in the heartes of all his children which we call the law of nature for the Gentiles which shewed as the Apostle calleth it the worke of the law written in their heartes Rom. 2. e had neuer the lawe written but that which was in them was from Adam Q. Ye do affirm thē that God created all things good Shew how men became sinners A. It could not be otherwise for how could euill come frō him which is goodnes it selfe or darkenes out of the most pure light againe how should God be an enemie vnto euill to hate punish it if he had brought it forth But our first parēts sinned fell frō God and by that meanes we are al become sinners Q. By what meanes did they fal frō the dignitie of their creation A. The Diuell in the Serpent did seduce the woman perswading her that their estate shoulde bee bettered by eating of the fruite forbidden she entised the man and so they sinned f Gen. 3. Q. Were the Diuels which brought sinne into the world created by God A. God created them yet he created thē not deuils but holy Angels Q. When were they created and howe fell they A. For the time of their creation it is not to be doubted but they were created whē the other creatures were because it is sayde that in sixe dayes GOD made heauen and earth the Sea and all that in them is Exod. 20. For the manner of their fall we are to be curious no further then the Scriptures doe teach It is sayd that God spared not the Angels that sinned but cast them downe into 〈◊〉 it is also saide they kepte not their first habitations 2. Pet. 2.4 Iude uer 6. Q. What moued the Diuels to seeke the destruction of man A. Malice and hatred both against God and man For seeing they were cast downe into miserie from a blessed estate and no hope of recouery lefte they did burne in furie agaynst God and sought to deface his glorie Also they did enuie the happy estate of man and sought his decay Q. How long was it after the creation that this fall was A. It is not expressed in the scriptures how long it was after the creation But it is to bee thought that they stoode a verye fewe daies because there be great reasons for that and none to the contrary Q. Shew some one reason to proue it A. The ignorance of the woman in the state of the beastes that she did not perceiue the Serpentes tongue to haue a further skil then his owne doeth shewe a small time of conuersation Also there was no generation betweene the man and the woman before the fall Q. When yee confesse that GOD made heauen earth doe ye therin also meane that he doth gouern both in heauen and earth A. That is most certaine for hee that made all doth gouerne all He did not onely shewe his power in making all thinges but also he doth exercise the same in gouerning and preseruing thē k Heb. 1. And this is the prouidence of God which leaueth no place vnto fortune or chaunce no not in the smallest thinges as the haires of a mans head or falling of a sparow vpon the ground l Mat. 10. Q. If ye take it that this prouidēce of God should extend it self so far as vnto all motions and actions whatsoeuer then what saie yee to al the euil and wicked deeds which are wrought by the deuils by wicked men is ther any further prouidence of God then a sufferaunce A. There is more then sufferance for our God is in heauen and doth whatsoeuer he wil m. Psal 115. there is nothing done against his wil his power prouidence and will goe together Q. This seemeth to charge God to be the authour of euil which is a moste horrible blasphemy For no euill canne come from the Almightie A. It may seeme so to those which be of weake vnderstanding but in trueth the matter is not so For although the prouidence power and will of God are ioyned in those actions which are most sinnefull yet God is cleere from al blame The actions of themselues as they come from God are good the sin which is in them is to be laide vppon the instruments which God dooth vse as the deuils and wicked men Q This then is the sum of your answer that in the selfe same actions God worketh the deuil the wicked worke whom he vseth as his instrumēts that the action as it is Gods is holy good as it is theirs it is sinful wicked Shew this by som
the capacitie of all the creatures in heauen and earth for they cannot all make so much as an haire of nothing Q. What doe yee thinke then when men sweare by their faith other suche like othes A. I affirme that they doe greeuously sinne by taking the name of God in vaine Christ saith Hee the sweareth by heauē sweareth by the throne of God and by him that sitteth thereon o. Mat. 23.22 Then must it needes bee that he which sweareth by his faith sweareth by the word of God vpō which it is grounded by the holy ghost which is the worker thereof by god the father by Christ vpō whō it laieth holde Q. Some sweare by the Diuell some by the masse by the roode and such like do these offend against this commandement A. They doe offend greuously against this precept in as much as they giue away the glory of Gods name vnto those thinges which are abhominable It is a part of the due honor which we owe vnto god to sweare rightly by his name therefore God complaineth as iniured whē he saith they sweare by those that are no Gods p. Ier. 5.7 Q. What meane the wordes which followe for the Lorde will not hold him guiltlesse whiche taketh his name in vaine A. These woordes are a very vehement threatning by which the Lord would terrifie men that they bee not bolde to abuse his name Q. What needeth this when there is a general curse pronounced A. There is great neede of this as experience teacheth because mē set exceeding light by the name of God and count it either no sinne or at the least a very small sinne and this you may see in the wordes of many who abusing Gods name by rashe swearing or otherwise tell them of it and they answere I pray God we doe no worse and then we care not Q. What is the cause that men thinke so light of the breach of this lawe when God maketh it so waightie A. The very cause is this that mens heartes are stuffed full of prophane ignoraunce of Gods glory for if they did see the most precious glory of Gods name they coulde not so tread it vnder their feete as a thing of naught Q. Let vs proceed to the fourth cōmandement which is the sanctifiyng of the Sabboth Wherefore doth he say remēber thou keep holy the Sabboth day A. By this speeche when God saith Remember hee doth put vs in minde of our dulnesse for it is as much as to say yee are so addicted to your owne worke and your mindes so set vpon worldly things that yee forget all holy exercises and passe them ouer Q. Is this commandement in euery respect with vs as it was before the comming of Christe A. It is not For one part of this commaundement was ceremoniall and ceased with other ceremonies another part of it was morall that was from the beginning and must be to the end Q. What is it in the Sabboth which was ceremonial A. They were commaunded that day to rest from all bodily worke whiche was a signe of sanctification for thereby was ment that they shoulde cease from sinne and sinnefull affections which are called their owne woordes and woorkes and giue vp themselues to be led by the holy ghoste to worke the workes of God Q. Is the substance of this abolished A. No in no wise for wee haue it accomplished in Christe by whom wee doe enter into the rest of God q. Heb. 10.19 Ephe. 2.18 ceasing frō our owne workes as God did from his this is the continuall Sabboth which we must keepe all the dayes of our life vnto God Q. It seemeth then by this doctrine of the Sabboth that there is nothing in man which is not contrary vnto God and also abhominable in his sight A. That is most manifest For if there were any goodnesse left eyther in our will or in our affections wee shoulde not bee willed to cease from it But this continuall Sabboth is for to cease from all our own workes which is to denie our selues Q. If the ceremonie bee abolished and the Sabboth continuall then it seemeth that the seuenth day is no more to bee regarded then another day A. In respect of any such signification of holinesse it is to bee regarded no more then another day But yet it differeth from other dayes in respect of the other vse of the Sabboth which was from the beginning which must continue to the end For from the beginning God blessed the seuenth day and did separate it from other dayes Q What is then that other vse of the seuenth day which we must be mindfull of A Men are to set their wordly busines apart that day and to giue them selues vnto holy exercises as the hearing of the woorde preached in the publike assembly to praye with the congregation to communicate in the ministration of the Sacramentes to meditate vpon the worde for the increase of faith knowledge and godlinesse Q. Are not men for to heare the worde of God preached in the weeke daies For some reason thus sixe dayes shalt thou labour therefore vnlawfull to goe to a Sermon on these dayes A. These are very ignoraunt and prophane which reason after that sort For doth God say they shall labour euery houre of those sixe dayes Can they not find one spare houre in the weeke to play a game at the cardes or bowles or to hunt and to sit talk merily together can men spare some time for these and not to seeke God and yet not bee of those wicked which the Apostle saith are louers of pleasure more then louers of of God r. 2. Tim. 3.4 These also are not the best obseruers of the Sabboth day which are so carelesse to seeke God in the weeke dayes Hee is blessed which doth meditate in the lawe of the Lorde day and night s. Psalm 1.1.2 Q. Tell mee then how men offend God in breaking this commandemente of the Sabboth A. Men doe breake this holy law many waies go vnder the displeasure of God as committing a greuous sinne But first in generall they offende which doe so neglect the time that they doe not profite in knowledge faith and godlines by the day Also those which occupie thēselues in any thing which doth hinder them from profiting by holy exercises In particuler those whiche are idle those which go to visit their friends in feasting that occupie their trade of worldly busines that sende abrode their seruants to gather vp their dets or such like Much more those which runne to playes bearbaytings Maygames or the spend the time in drinking carding dicing or other such vanities Q. Yee say those breake this cōmādemēt which do not profit in faith knowledge godlines by the day How shall those do which haue not the means but are vnder an vnlearned or an insufficient minister of the worde A. They are not excused because they haue not the meanes at
of Christ doth mortifie and kill sinne in vs so also wee are quickened by the power of his resurrection vnto holinesse and newnesse of life Therefore the Apostle saith If yee be rysen with Christe seeke those thinges which are aboue where Christe sitteth at the right hand of God Set your affections vpon things which are aboue l. Col. 3.1.2 and not vpon things which are vpon earth Q. What is then the true faithe in the resurrection of Christe A. To bee partaker of the power of his resurrection and to bee raysed with him Therefore the blessed Apostle did still couet to knowe him and the power of his resurrection m. Phil. 3.10 Q. Doe ye conclude vpon this that suche doe not beleeue the resurrection of Christe as are not indued with true holinesse A. It is without all controuersie that those bee flat infidels which feele not the power of the resurrection of Christe All is in vaine which they holde of Christe for if they were partakers of his death to bee grafted with him in the similitude of his death they shoulde also be grafted to the similitude of his resurrection n. Rom. 6.5 Q. What saye yee to that which followeth A. I do beleeue that this Christ in his body is ascended into heauen Q. What benefite and comforte is there in this article A. Very great if wee consider it well For hee being our great high Priest is entred into the most holy place euen vnto the throne of glory there to present vs and to deale for vs for so long as hee is there and doth make intercessiō for vs it cānot but go well with vs Because we may nowe come boldly thither and present our selues our prayers and wee are accepted because god is well pleased with him o. Heb. 4.16 Q. Is there no more but this in his ascention into heauen A. Yes hee is there exalted and set at the right hande of God For as hee is there our Priest so also hee is our Lord and king hauing the highest rule and power committed into his handes Q. How doe you gather that A. Because it is saide that he sitteth at the right hand of God p. Ephe. 1.20 which is as much in effect as to say as that God doth by him gouerne and administer all thinges both in heauen and earth Q. Is this thing set foorth plainely in the worde A. It is expressed most plainely For hee saide all power is giuen vnto me in heauen and earth q. Mat. 28.18 The Apostle saith that hee is exalted farre aboue principalities and powers and aboue euery name that is named not only in this world but also in the world to come r. Ephe. 1.21 Also hee saith that God exalted him and gaue him a name which is aboue al names that in the name of Iesus euery knee shoulde bowe of thinges in heauen thinges in earth and thinges vnder the earth ſ. Phi. 2.10 Q. What say yee further as concerning his glory A. His authoritie and glory is suche that hee shall come at the last day to iudge the whole worlde both the quicke and the dead Q. What is the sense of the words A. He shall come downe from heauen where hee sitteth at the right hande of God with so great power and glory that at his commandement the dead shall be raised vp The diuels and all the rebels shal be forced by his might to come before him and to receiue their doome hee shall haue power in his hand to cast them into hel and to execute iudgement and on the other side to bring those which obey him vnto eternall glory t. Mat. 25.34.41 Heb. 5.9 Q. Proceede vnto the third part of our beliefe A. I beleeue in the holy ghoste Q. It hath bin proued that the holy ghoste is the same God with the father and the sonne so that hee can if we respect the Godhead bee no more a spirite nor no more holy then the father and the sonne Tel me therefore in what respect he is thus called distinguished from them A. He is distinguished from the father and the sonne by these names not in respect of that which he is in himselfe but in respect of his operation worke which he worketh in men whom he doth enspire santifie Q. This must bee opened more fully beeing so great an article of our faith A. The father hath giuen his sonne for the redemption of the worlde the sonne hath humbled himselfe in obedience vnto death so hath perfourmed the same but the holy ghost doth make vs partakers of it or els we are neuer the neere Q. What is then the worke of the holy ghoste A. Hee openeth the heart and giueth faith in the gospel He doth couple vs vnto Christe and make vs members of his body he doth wash vs with the blood of Christ he doth regenerate vs by mortifiyng in vs all carnall affections by making vs feele the power of the death of Christ he doth giue vs all heauenly vertues and good desires by the power of the resurrection of Christ hee doth seale vp the faith of the promises in our heartes and testifie vnto our spirits the we are the childrē of god he doth teach vs all truth Finally it is he which doth teach vs to pray and to call vpon God v. Rom. 8.16.26 Q. Doe none beleeue in the holy Ghost but those that haue this A. The truth is that none beleeue in the holy Ghoste neither are they partakers of Christe vnlesse they bee indued with the holy Ghoste For whosoeuer hath not the spirite of Christe is none of his w. Rom. 8.9 Q. Doe those then which are abhominable sinners declare themselues to bee infidels A. What can bee more manifest For howe can that man commit sinne and haue it raigne in him which is ledde by the holie Ghoste Q. Are yee then of their minde which affirme that after they haue once receiued the spirite they sinne no more For as they say hee is a perfect spirite and because hee is most holy hee cannot dwell in sinfull fleshe A. I am farre from the minde of suche abhominable heretikes although I confesse that the power of the holy ghoste is such in all those whom hee doth sanctifie that hee doth mortifie and kil sinne in them so farre that albeit it trouble and vex them yet it doeth not raigne ouer them neyther doe they willingly obeye it They fall into this deuillish errour beecause they doe not put difference beetweene the essence of the spirite and his giftes and graces For it is most true that if the essence and substance of the holy Ghost shoulde be in men they must needes be perfect for euerye such man shoulde be a God but wee receiue the working and graces of the spirite not in full perfection but in such measure as that wee may still increase Q. Can yee shewe by the scriptures that those which were indued
thing in heauen as of the Sunne Moone or Starres or of any thing in earth as of man or beast or of any thing in the sea as of fishes and to say it is like God or that it is the picture of GOD this is abhominable and forbidden in this Precept Q. It is thought of many that the making is not forbidden vnlesse it bee with an intent to worship A. Those which thinke so are vnskilful in a very plaine matter for the woordes are thus Thou shalt not make Q. If the wordes should so bee taken then it seemeth no picture maye be made which is an absurditie A. That dooth not followe for this Commaundement is of the first Table and pertaineth onely to diuine woorshippe It doth not meddle with pictures which are for common vse But the pictures whiche are brought into Gods woorshippe therfore the Papistes which picture God the father like an olde man are abhominable Heretikes and foule Idolaters There can no likenes be made of God z Esal 40.18 The image is the doctrine of vanitie and lies Q. Can not a man bow before them or worship thē but he renounceth god A. That is out of all question that he that doth worshippe Idolles although hee perswade him selfe that he doth worshippe God in them yet he doth worship Diuelles and therefore renounceth the true God Q. He that worshippeth the Image for God or any false God as the Gods of the heathen he worshippeth Deuils But the Papistes excuse themselues that their intent is to worship the onely true GOD and therefore theirs is not the worship of Deuils They worshippe not the Image it selfe and therefore they commit no Idolatry A. Whatsoeuer they pretend it is but vaine they that breake the commandement worship him after the wil of the deuill their intent doth not excuse them but that they worship the deuill in steede of God for him they worship which is the author of the worship whom they obey a. Rom. 6.16 Moreouer when they say they doe not take the Idol for God nor worship it they lie For doe they not take it to be more holy then other creatures If it bee golde doe they take it to bee as other golde or if it be wood is it as other wood If not is it not a diuine holynesse which they ascribe vnto them And so they make it God in effect Q. Are those to be counted Idolaters which do but with their body with cappe or knee or such like giue reuerēce to Idolles not meaning any such thinge in their heart but doe keepe their heart to God A. Manye blynde them selues that waye supposing that in time of persecution for to saue their lyfe or goodes or for occupying merchandise in Idolatrous countries for their gaine they maye dissemble theyr conscience perswading them selues that beecause they doe not religiouslye reuerence that woorshippe they are to bee excused But they vnderstande not the sayinge of Christe Hee that denyeth mee beefore men b. Math. 10. They doe not vnderstand that both their bodyes and soules are the Lordes and that neather of them muste bee giuen to the diuell Q. It is not a giuinge themselues vnto the Deuill but in shewe beecause they meane not anye suche thing A. The Corinthes meant nothing lesse then to giue honour to the Idolles when they went into the Idoll temple and did sit at table there with Idolaters and eate of meat which had bin sacrificed to Idols And yet S. Paul threatneth them as Idolaters willing them to flie Idolatrie saying that they could not bee partakers of the table of the Lorde and the table of Deuils yee cannot drinke of the Cup of the Lord and the Cup of Deuils c. 1. Cor. 8.9 10. Q. Is there any Idolatry besides that which is committed in the making and worshipping of Images A. Men doe commit Idolatry when they thinke and imagine of GOD after their owne fantasies For although they confesse a God yet is it not the true God but a God of their owne framing and therfore it is written That the foole whiche is the vngodly hath sayde in his heart there is no God d. Psal 14.1 For hee giueth not credit vnto the promises neyther dooth hee beleeue the threatninges and thereby maketh God neither true nor iust which is to deny God In many other things hee conceiueth wrong of God denieth him so al his thoughts and meditations of God are but vpon an Idoll Q. Is there any other sinne condēned in this Commandement beside the sinne of Idolatrie A. This rule is to bee obserued in the Commaundementes that where God forbiddeth any one sinne hee forbiddeth all that are of that kinde he forbiddeth all that are accessaries vnto that sinne all thinges wherby it is bred and nourished so that he condemneth both roote and branche Q. What sinnes are of the same kind that Idolatrie is A. All sortes of counterfeite and false worship Q. What call yee counterfeite and false worship A. All the inuentions and deuises of men in the seruice of GOD. For the true worshippe is prescribed by God him selfe in his word and it is perfectly set downe that no peece of it is left vnto the deuice of man For that were a great dishonour to God if hee shoulde set downe his seruice so vnperfectly that men must finishe it and so in effect be wiser then he Q. When men deuise any thing to be done towards God of a good intent of deuotion of loue or such like must it not needes please God A Yee maye tearme it a good intente deuotion and loue because it is so in mans imagination but in verye trueth it is nothing so For GOD doth abhorre it both because it is so iniurious to him and also because it is so contrary vnto him for all that is in manne is corrupte therefore GOD sayeth they woorshippe mee in vaine teachinge for doctrines the Preceptes of men e. Esai 29.13 Q. Are there anye examples in the scripture to make it plaine A. There be examples in the scripture of menne whiche haue doone thinges of good intent of loue and zeale and yet the thinges verye abhominable beefore God beecause the affections of menne are corrupte Who coulde haue a better meaning or greater loue then Peter had vnto Christ when hee tooke him a side and sayde spare thy selfe Maister c And yet Christ answered goe beehinde me Sathan thou art a stumbling block vnto me thou sauourest not the thinges of God but the thinges of men f. Math. 16. Also the people had as they thought a good intent and aloue to Christ when they wold haue taken him made him a king g. Iohn 6. therefore yee may see that all superstitions and Ceremonies of mens framing are vtterly condemned Q. What is then commanded to be done by this Commaundement A. Wee are commaunded to keepe our selues pure and chaste vnto GOD in his woorshippe which is to cleaue
binde Abraham it bindeth others if the law did bind the young man to sell all and to giue to the poore it bindeth all others A. This is conteined in the lawe that a man shall loue the Lorde with all his hart and all his strength and therefore the lawe doth binde him to doe whatsoeuer God doth commaund him whether it bee a generall precept or a particuler precept only to him as these former were If God shoulde giue the same commandement to any whiche hee gaue to Abraham to the Israelites or that Christ gaue to the rich man he is bound by the law to obey God therein Because the Lorde is to lay what particuler commandement he will vpon any man Q. Then the law may seeme to cōtein things contrary in it Because God doth forbid to kill or to steale A. There is no shew of things cōtrary in the law if we cōsider how generally we are bound by the same to obey God what soueraigne authoritie god hath to cōmaund For thereby we shall see that although the thinges cōmanded be such as be not in the law yet our obedience vnto god in the law bindeth vs to performe the same God hath forbidden to kil or to steale therfore when he cōmanded Abrahā to kill his sonne and that Israelites to rob the Egyptiās these things were not in the law but yet the obedience vnto them was in the lawe A man is most straightly bounde by the preceptes of the Lawe to heare the doctrine of the Gospell preached and to giue credit vnto it but yet it dooth not follow that the Gospel and faith are therfore conteined in the law Q. Proceede vnto the wordes of the lawe which is the firste Commaundement A. I am the Lorde thy God whiche brought thee out of the lande of Aegypt out of the house of bondage Thou shalt haue none other Gods before my face Q. Wherefore are these words put in that he brought them out of the land of Aegypt A. In deliuering them out of Aegipt with so mightie a hand with signes wonders and a stretched out arme hee declared himselfe to be the only true God in heauen and earth p. Deut. 4.39 and also to be the God of Abraham Isaake and Iacob For this cause they are forbydden to haue anye other Gods Q. Doe those then performe al obedience required in this precept which doe verelye thinke in their heart that there is but one only God which made all A. There is a farre deeper matter required then so for he doth not say thou shalt thinke there is none other but thou shalt haue none other Q. Howe canne menne thinke there is but one and yet haue other A. When they giue awaye that to other thinges which dooth onely beelonge vnto GOD. As namelye when a man giueth his heart to any thing hee maketh it his GOD. The heart is to be giuen vnto God and therefore he complaineth that the people did draw neere him with their mouth and honour him with their lyppes but their heart was farre from him q. Esai 29.13 that he was neere in their mouth but farre from their raines r. Iere. 12.2 Q. Declare then by particulars howe men breake this Commaundemente and departe from the true God A. When they giue away the inward affections of the minde As for example the man which setteth his care to seeke ryches more then hee seeketh God and dooth rest and stay vppon them as the maintayners of his life maketh money his God because his heart goeth after it Hee which delighteth and ioyeth with greater pleasure in worldly and fleshly lustes then hee dooth in the holy doctrin of God like an outlaw followeth his own appetites to fill himselfe with them little caring for the other where GOD is to bee sought maketh his belly and the verye Deuill his GOD for where his loue is sette there is his God Q. It seemeth hard that any should be thought to worship and honour the Deuil for God A. It will not seeme harde if we consider the doctrine of Gods word which as it tearmeth Couetousnesse Idolatrie s. Ephe. 5.5 Col. 3.5 because the couetous worldly man setteth money in that place of his hearte where hee shoulde set God and so maketh it an Idol or a false GOD and saieth that some make their belly their GOD. So also it tearmeth the Deuill the GOD of the world t. 2. Cor. 4. ◠Q. Howe canne hee bee GOD vnto those which in theyr heart defie him A. They are foolishlye blinded for so longe as they loue that which hee loueth and shewe obedience vnto his will and performe his lustes although they suppose and saye that GOD is theyr father yet Christ saith ye are of your father the deuil v. Iohn 8.44 Hee that committeth sinne is of the deuil w. 1. Ioh. 3.8 Q. Are there anye other wayes by which men breake this law A. Some praye to Saintes and Aungelles and so giue that vnto them which belongeth vnto God some feare men more then GOD when they will rather sinne against God then offend men They saye they cannot beare the displeasure of men whether God bee pleased or displeased they weigh not and so men are lifted vp and god is sette at naught contrarye to that which Christe commaundeth Feare not those which kill the body and haue no power to kill the soule but feare him which is able to destroy both bodye and soule in hell x. Mat. 10.28 Some seeke helpe of Witches and Coniurours when theyr bodyes their Children and cattel are hurt which is to seeke at the deuil Q. What must a man do when hee repenteth in this Commaundement or how shal he know which way to walke in obedience vnto it A. He must set his studie and delight in the word of God there to seeke God and to giue him his heart y. Pro. 2.10 by drawing it from the loue of earthly thinges and by cuttinge downe pride For a man shal knowe howe much he loueth and delighteth in God by his zeale and loue to the word of God For that which a man loueth best that dooth hee most seeke after and his minde thinketh most vpon it And therefore it is moste certaine that those dull men which haue no zeale nor loue vnto the word haue giuē their hart away and do worship the world and the prince thereof Q. What say ye to the second Commaundement A. In the second Commandement we are forbidden the sinne of Idolatrie which is both the making of Images the worshipping of them Q. He forbiddeth to make anye Image or similitude of thinges in heauen or earth or in the sea Is it therefore against this Commaundement to make the picture of a man or of a flower or such like A. It is not vnlawful to make the picture of a man to resemble a man nor of any other creature which we see But to make the picture of any