to perform this duty Q. Wee haue heard what persons should be furtherers to this worke of sanctifying the Sabbath Now let vs heare what duties are required of vs to the sanctifying thereof A. If wee will holily as wee ought apply our selues to this holy seruice wee must beginne with our selues for vnlesse wee be first sanctified Mat. 7.18 our seruice cannot be holy An euill tree cannot bring forth good fruit saith He that cannot lye The Priests in the Leuiticall Law when they went about that holy seruice that belonged to their office must first themselues bee sanctified Exod. 28.41 And therefore Iosiah that good King minding to haue the feast of the Passeouer kept 2. Chro. 35.6 commanded the Priests to sanctifie themselues for that seruice And God commanded the people of Israel to be sanctified Exod. 19.10 when he appointed to declare to them his Law Good Ezechia therfore intreated God to be mercifull to some that came out of some Tribes of Israel to the feast of the Passeouer that prepared their whole heart to seeke the LORD 2. Chro. 30.19 although they wanted the Legal sanctification This good foundation of sanctifying our selues beeing thus layd all that wee doe will bee better accepted with God Then must wée carefully follow all the holy exercises of that day such as are these hearing of the Word attentiuely and as men greedy to learne Praying to GOD feruently for the assistance of his holy Spirit in all our godly indeuours yeelding to him most hearty thankes for his graces bestowed vpon vs godly conference when wee are out of the Church one with another of the lessons that we haue heard by the Ministery of the Word company with such as can and will instruct vs either by reading to vs good Bookes or by godly talk either of Gods goodnes to our selues or his mercy shewed to others or his fearefull iudgments against the wicked for contempt of Him and his truth or generally of his wonderfull works in creating all things in such order as they are and all for our vse Q. I perceiue they that are sanctified and with sanctified hearts doe keepe the Sabbath day may find much comfort in such holy exercises but how may wee sanctifie our selues A. It is a harder worke then wee are able to performe yet if we heartily call vpon God for his grace intreating Him to worke that in vs which wee of our selues are no way able to doe and then keepe a carefull watch at the dore of our lips that we speake not vnaduisedly and haue a watchfull eye vnto our waies that we walke warily if I say in sincerity of heart wee thus seeke to prepare our selues to sanctifie our selues to this holy rest no doubt God wil giue a blessing to these our good indeuors Q. Alasse then how lamentable is the case of many in our dayes who spend scarcely one hower of the day in the Church and thinke that time also how short soeuer long and tedious But in the Ale-howses or the vngodly feasts and meetings which too many resort vnto they willingly tarry very long yea the whole day seemeth too short when it is bestowed so rebelliously against Gods expresse Cōmandement A. In truth the carelesnesse and supine security of men in these our dayes is much to be pittied wherein many who haue the name of Christians would scorne to be deemed not to be so haue onely heard of GOD and are acquainted with the name of Christ and so by continuall company among Christians haue some generall knowledge of good words but yet are so carelesse to attaine to any true knowledge by the light of Gods word so godlesse and irreligious in prophanation of the Sabbath day so wholy deuoted to such vnchristian méetings and so loose lewd in behauiour when they are there that if any Turkes or Infidels should behold their conuersation at such times they would then detest the very name of Christianity such staines are they to the very profession Q. But God forbid all that resort to such meetings were so vnruly some are more moderate and come but at the intreaty of their friend or for company of their neighbours or fellowes not delighting much in drinking A. True some are more moderate but he that is most moderate if he trust too much in himselfe that he can in such dangerous meetings carry himselfe soberly may soone bee deceiued and therefore may seeme by his ouerboldnesse to tempt God as presuming of his own naturall disposition And let all men assure themselues heereof that God in his iust iudgement forsakes them and leaues them to themselues who contemptuously do breake his Law And therfore if their friend intreat them to disobey Gods Commandement in resorting vpon the Sabbath day to such feasts it is the part of a good Christian rather to moue his friend to detest his wicked prophanation of the Lords Sabbath but in any wise let not the seruant of God consent to his wicked perswasion Exod. 23.2 Thou shalt not follow a multitude to do euill much lesse one seducing friend And since they say they go with their friend and thinke that should serue to make their fault lesse I would all Christians should remember 1. Thes 5.11 their duty is to exhort one another to good and to edifie one another in the things that belong to godlinesse but to suffer thy selfe to be drawne away to wickednesse is a token of great weakenesse and to consent to such perswasion procureth Gods wrath to bee short séeing the godly must abstaine from all shew of euill 1. The. 5.22 and must in all their doings as the third Commandement teacheth glorifie God it is most certaine that the resort to such vngodly méetings vpon the Sabbath day how moderately soeuer they carry themselues is a breach of Gods Commandement and therefore God in his iustice may and will in his good time punish such offenders vnlesse they repent and take a new course Q. What are the reasons whereby the Israelites are mooued to obey this Commandement A. The first reason is the Commandement of God which Moses heere in repeating the Law setteth forth and strengtheneth partly in respect of the authority of the Commander in calling him Lord partly hee allureth them to performe vnto this Commandement willing obedience because he hath many waies declared himselfe to bee their good and gracious God whom they cannot disobey without great note of vnthankfulnes Secondly in giuing them 6. daies to supply all wants of their body and for dispatch of their worldly affaires hee reserueth onely one to be wholy imploied in his honor and seruice the bestowing of which day in such sort as wee ought to doe is also most to our owne good because it is the gaining our soules to God I say by this his large allowance of so many daies for bodily labours they iustly are to be charged with a staine of ingratitude if they willingly giue not
bée painfull in that state of life that God hath appointed vs to liue in thereby to maintaine our selues and our families and enable our selues to doe good also to other and also by labour to banish the idle life the bane of al goodnesse and root of all wickednes Q. Hitherto wee are taught that neither in any religious respect wee must repose our trust in any but God only neither in any proud perswasion of our heart must we hope for help in any worldly meanes how hopefull so euer they seeme vnto vs neither yet must our loue bee so to any thing vpon earth but that our chief delight may be in the worship and obedience of our good God But as wee haue heard how many waies we are in danger of breaking this Commandement so would I faine vnderstand what it requireth of vs that wee may do it A. Euen the contrary to the things that it forbiddeth For as it forbiddeth all trust in any thing but in God only so doth it require of vs that in him wee should repose all our confidence in all our wants dangers or any distresse as also the Prophet Dauid aduiseth Psal 37.3 verse 7. Trust thou in the Lord saith Dauid Waite patiently vpon the Lord and hope in him So did Dauid when hee encountred Goliah that Champion of the Philistims He trusted not in the armour that Saul caused them to buckle about him but cast it away and told the proud braging Philistim that hee came with sword speare and shield but I saith he come vnto thee in the name of the Lord of Hosts 1. Sam. 17.45 the God of the Host of Israel whom thou hast railed vpon Now this confident assurance cannot flow from any other fountaine then from a setled perswasion in our heart that God is our God that is in power able in mercy willing to make vs all helpe Here-out I say doth spring this resting vpon him for helpe in all distresse And this our confidence and acknowledging God to be our God moueth vs to inuocate and call vpon God in praier either to giue vs good things which we want or to keepe vs from euill that wee heare Thus was Dauid mooued to consult whether he should lift vp his eies vnto the mountaines and then as if he corrected himselfe for that foolish thought hee asketh frō whence his help should come if hee should thinke to lurke in those hills of the land of Canaan then setting downe his resolution Psa 121.1.2 Mine helpe saith he is from the Lord which made Heauen and earth Hence commeth that boldnesse that the Apostle speaketh of to goe boldly vnto the Throne of grace that we may receiue mercy Heb. 4.16 and to finde grace to helpe in time of need Q. I see then that because we must trust in God only if we will obey this first Commandement we must onely pray vnto him and not to any Angel or Saint For how can they call on him in whom they haue not beleeued Rom. 10.14 saith Saint Paul And if praier be to be made only to them in whom wee may trust then fie vpon the Church of Rome that so abuseth the simplicitie of their followers that they make thē beleeue it is great deuotion and a holy worship to pray vnto Saints and Angels in whom yet they may not trust or beleeue For our Creed teacheth vs that we must beleeue in none but in God the Father the Sonne and the Holy Ghost A. You say well But you must know that the Church Romish loueth not to bee tied within such straight limits as are the Scriptures or that rule of faith which we call the Créed For in all these they can finde no warrant as their Portuesse or Breuiarie teacheth to pray vnto Michael the Archangel to come to help Gods people or as their Masse-booke instructeth to cal vpon the said Michael thus Defende nos in praelio vt non pereamus in tremendo iudicio Defend vs in the battell that we perish not in the terrible iudgment Ascribing therby vnto the Arch-angel Gods office For saluation belongeth to the Lord as all the Scriptures testifie And yet these blasphemies are in their reformed editions of their Portues and Masse-booke approued by Pius the fift and commanded by him to be published Q. I haue also read that they pray vnto Gabriel to destroy their enemies to Raphael to heale their sicknesses to take away their diseases and to wash away their faults And that they teach men to pray to their peculiar Angel if any one bee so appointed to be a gardian to any man to saue him to come downe and gouerne him to cleanse his mind from sinne to attend daily vpon him and keepe him from falling What can they aske of God more then in these prayers they sue to obtaine of the Angels A. The Popish blasphemies whereby they most impiously transgresse against the first Commandement are grosse and infinite as when they ascribe to the blessed Virgin Marie that she is the fountaine of mercie of health and grace consolation and pardon of pietie and gladnes of life and forgiuenesse She most happy Virgin drew saluation pardon life and forgiuenesse from another Fountaine not dreaming of such Fountaines of spirituall graces to be found in her as they most impiously ascribe vnto her And as blasphemous is that their suit Through the Virgin his Mother our Lord grant to vs saluation and peace Euen the Popish Church following in that point the patterne of the purer times conclude commonly their Praiers with this clause through Iesus Christ our Lord. But in this Prayer Christ must bee gracious to vs through his Mother or for her sake Christ I say who for our sakes was made man humbled himselfe to the death euen that shamefull death of the Crosse that Hee might make atonement betwéene his Father and vs must now if we beléeue such teachers and follow such guides not saue vs according to Gods determinate purpose and mercy before all ages and according to his own grace and mercy who came to saue sinners and dissolue the works of Sathan but for his Mothers sake must he saue vs. O horrible popish blasphemy And yet all these horrible impieties are in their booke of the Office of the blessed Virgine printed Ano. 1604. Set forth as they tel vs according to their reformed Latine A deformed reformation it may well bee called that publisheth such idolatrus things so manifestly against the first Commandement to the great offence of the simple and ignorant Q. All popish prayer-bookes are stuffed with such abominations asking of their Saints whereof some may iustly bee doubted of whether they were such or not the things that none but God only can giue I thinke that such offend grieuously also against this Commandement as ascribe vnto their supposed saints the praise and glory of such good things as they receiue from God A. It is true and God reprooueth his people for that
must carefully regard this Commandement Thou shalt not Lust Q. It seemeth that rash wishes for some things which either we see other inioy or our selues vpon some occasion thinke we want are against this Law A. True for euen those motions argue a discontentednesse of our owne estate and a wishing of better then God hath giuen vs. Q. The seuerall things that we are forbidden to couet haue beene before handled in the seuenth eighth Commandements so that heere wee neede not any further declaration thereof A. It is so for that that wée are in them forbidden to do or so much as we purpose or be willing to performe we are here forbidden to lust after or to suffer within vs any motion to accomplish it Q. If Gods Commandements require so strict and holy and perfect obedience that it permitteth not so much as any wandring thought at any time to bee cherished within vs considering our owne infirmity and weakenes to withstand sinne nay our pronenesse and inclination to fall from our sincerity in performance of our duety it seemeth it is impossible for any man CHRIST only excepted whose conception was by the holy Ghost to fulfill the lawe A. It is so Q. Why then are wee blamed as transgressors if God require more of vs in his lawe then any man euen the best that liueth is able to performe A. Wee are iustly blamed because God requireth no more at our hands then man by his first creation was made able to performe For the Lawe that now wee haue was written in the table of mans heart at his creation and our first Parents to whom it was giuen were inabled to doe it Now that they through their disobedience whereof both were partakers Eue in intising Adam in being perswaded haue lost that ability to doe the good they would and should doe it is their fault for GOD created them good and holy And as the corruption of bloud euen by mans laws disableth all the posterity when the father hath committed some grieuous fault Rom. 5.14 euen so in Adams sin wee are all transgressours God therefore in commaunding perfit obedience commaundeth no more then of right hee might doe and wee by our disobedience deserue blame because it is our owne corruption that disableth vs that wee cannot doe what wee are commanded yea and what we willingly would doe being now regenerated Q. VVhat vse then haue wee of the lawe since we are not able to keep it A. It is a true glasse wherein if we looke without partialitie we shall behold our selues as we are that is sinners Rom. 3.20 Rom. 5.20 Gal. 3.19 For by the lawe commeth the knowledge of sinne Yea by it sinne is made vnto vs more manifest Seeing then our selues by the lawe to be far from all hope of saluation it driueth vs to séek elsewhere to obtain mercy in which respect it may be well called Gal. 3.24 A Schoole-master to Christ not only in respect of the Ceremonial laws which were but figures and shadowes Christ the truth the body For when we sée it vnpossible for the law to saue vs Rom. 8.3 in asmuch as it is weake because of the flesh then must we séeke vnto him whom God sent in similitude of sinfull flesh Rom. 8.3 and for sin by whom also he condemned sin in the flesh Q. The most cōfortable vse then that we may haue by the law is not to hope by obseruing or keeping it to merit at Gods hands the kingdome of glory as Papists do being so blinded in conceit of their own works that they cānot see thē to be vnperfect being tried by the touch-stone of the law as in truth they are but to looke vnto the remedy that God of his endlesse and infinite mercie hath prouided against our transgressions namely to the satisfaction which Christ hath wrought Gal. 3.13 For Christ hath redeemed vs from the curse of the law when he was made a curse for vs. But haue wee no other vse of Gods lawe A. Yes it is to vs as to a workman his rule and square according to which we ought to frame all our actions And if any thing that we doe agrée not with this rule wee must not onely acknowledge it not to be right but to the vttermost of our power we must indeuour to reforme it according to the rule Q. The promises then of the Gospel free vs not from obedience of the Lawe No Rom. 3.31 Mat. 5.17 God forbid saith Saint Paul that it should so be And Christ telleth them of his time Thinke not that I am come to destroy the law or the Prophets I am not come to destroy them but to fulfill them So that although the lawe can now bring no condemnation to the godly that are in Christ Iesus Rom. 8.1 Yet are we still bound to the obseruation or keeping of the lawe of the commandements A. This to be true many answeres that Christ gaue to such as asked what they should doe to inherit eternall life do plainly proue for he willed them to kéepe the commandements To loue God with all their heart soule and strength and their neighbour as their selfe Yea after him all the doctrine of the Apostles tendeth to that end yea our accusing cōscience when we transgresse them and our excusing heart when in some good measure wee striue to doe them is a strong witnesse within our selues to testifie that wee acknowledge our selues bound to obey them Seeing therefore wee cannot so keepe them as we ought to doe though God in iustice may require this obedience of vs punish our disobedience Let vs humble our selues in feruent and faithfull prayer crauing the assistance of his grace in some good measure to obey his will and pardon for our weaknesse and imperfection in doing the same that of his meere mercy and by vs vndeserued grace we may escape deserued wrath in the day of wrath FINIS
A GVIDE vnto Godlinesse OR A Plaine and familiar Explanation of the ten Commandements by Questions and Answeres Fittest for the instruction of the simple and ignorant people By Francis Bunny one of the Prebendaries of the Cathedrall Church of Durham Deut. 6.7 8. Thou shalt rehearse these Commandements continually vnto thy children and shalt talke of them when thou tarriest in thine house as thou walkest by the way and when thou lyest downe and when thou risest vp And thou shalt bind them for a signe vpon thine hand and they shal be as frontlets between thine eyes LONDON Printed by G. P. for RALPH ROVNTHWAITE 1617. To the right Worshipfull Sir George Selby and Sir Nicholas Tempest Knights my assured good friends Grace and peace from God the Father through Iesus Christ and the true comfort of the holy Ghost be multiplied RIght Worshipfull hauing trauelled now a long time in my ministery as your selues can witnesse I yet finding no great comfort of all my labours may perchance bee deceiued as was Eliah and with all my heart I wish it were so who in his time complained that none truly religious were left 1. King 19.10 when God had reserued many I will not therfore resolue with my selfe as did Ieremy not to speake any more in the name of God Ier. 20.9 or to forbeare to preach but rather hope that hee who hath set me to worke though the seede of my husbandry lye hid for a time and is not seen to sprout yet will in the end giue a gracious blessing and a plentifull haruest And for such good successe of these my labours I wil alwaies pray most heartily to the Master of the haruest the only giuer of all good things For as Samuel said 1. Sam. 12.23 God forbid I should sin against the Lord and cease praying for you but I will shew you the good and right way so shall my indeuour be I trust alwaies by Gods assistance that the light of truth may shine in the hearts of you and of all my Parishioners and guide euery of you in all your actions Being therefore very desirous to see some fruite of all my labours I resolued with my selfe that the readiest way to plant the true knowledge of God is to instruct the youthes in the grounds and Principles of Religion assuring my selfe that such as once find a sweetnesse in that knowledge will hunger and thirst more and more for further vnderstanding I therefore expounded the tenne Commandements indeuoring therin to be plaine for the instruction of the simple and ignorant For children such as my people are in vnderstanding and God of his goodnes make them in deed his obedient and dutifull children must be fed with milk of easie doctrine not beeing as yet able to digest strong meates or vnderstand hard points of deeper knowledge And much to that effect that I taught out of the Pulpit my pen also hath set downe that words vvhich may easily be forgotten though they bee attentiuely heard being again presented to the eye as another remembrancer of that which was sayd may make a deepe impression in the heart and so be more remembred and better regarded These my small labours though not worthy to be presented to your Worships yet the matter being such as no Christian may be ignorant of and I intending the same especially for the people ouer whō God hath placed me am bold to publish the same in your names earnestly desiring most heartily beseeching God that as in worldly reputatiō you are the most eminent of my Parish so you your families may be vnto all about you godly patterns of true Christian zeale and all holy obedience O that the light of true godlinesse might so shine from you and your houses that thereby others your neighbors may be prouoked and incouraged with all alacrity to prayse God for the truth of his glorious Gospell and in singlenesse of heart to serue him And that in this true Christian zeale and for wardnesse you may be furderers of Gods glory and of his truth Imitate I most heartily intreat you the couragious example of that man of God good Ioshuah who to drawe on others to the seruice of the true God thus professed I and my house will serue the Lord. Iosh 24 15. Which that you may say and doe feruently and vnfainedly the Lord in mercy for his Christs sake worke it in your hearts and in the hearts of all them that call vpon the name of the Lord. So be it Your Worships in Christ Francis Bunny An Exposition of the Commandements Question HOw many Commandements are there Answ Ten. Q. How are these tenne Commandement diuided A. Into two Tables Q. What do the Commandements of the first Table teach vs A. Only to rest vpon God Mat. 23.38 and to worship him and therefore our Sauiour Christ calleth this first Table of the Commandements the first Commandement and the great Commandement Q. And what learne wee of the second Table of the Commandements A. The loue of our neighbour and this second Table is called by Christ Mat. 22.40 the second Commandement Q. But seeing that there are ten commandements in these two Tables how doth our Sauiour Christ call them but two Commandements A. Because they are all referred to two points the loue of God and of our neighbour Q. There are in the first Table foure Commandements what learne wee in euery of them A. The first requireth our inward and hearty affection towards one God and that we rest and rely vpon him only The second and third Commandements teach how in outward manner wee are to worship and shew our loue to God The fourth commandeth the Sabbath as the meane whereby wee are to bee instructed and the better enabled to Gods seruice Q. And what is the effect of the sixe Commandements of the second Table A. Generally they teach vs our duty toward our neighbours But if particularly wee consider of the chiefe drift of euery precept the fift Commandement which is the first of the second Table instructeth how inferiors should behaue themselues toward their superiors withall superiors are put in minde of their duty and place what manner of men they ought to be The rest of the Commandements are more generally teaching all of all sorts or estates of life to haue a care of their neighbours life in the sixt Commandement of their chastity and pure or vndefiled conuersation in the seuenth of their goods and possessions in the eighth and of their reputation and credite or fame in the ninth Commandement and of all maintenance of truth And in the tenth Commandement wée are taught that it is not enough to performe these duties to our neighbours in our outward actions only but also that we must not cherish in our hearts so much as a hidden lust or desire that may be any way hurtfull to our neighbour but on the contrary must bend all our indeuour to do
vnthankfulnesse to him bitterly by his Prophet Hosea because they said I will goe after my louers Hos 2.5 that giue me my bread and my water my wool and my flaxe mine oyle and my drinke As the Iewes in like manner thought it was well with them when they burnt incense to the Queen of heauen say they had we plenty of vittailes and were well Ier. 44.17 and felt none euill But since we left off to burne incense to the Queen of heauen and to powre out drink offerings to her wee haue had scarcenesse of bread and haue been consumed by the sword and by famine vers 18. Euen as now our silly papists lul them selues in security of superstition because say they we had a good or merrie world before this new learning was knowne among vs for so basely they reckon of the glorious light of the Gospell But as by Hosea God threatneth that vnthankfull people of Israel to take those his blessings from them because they yeelded not thankes to him for them but to their louers that is to their Idols so hee by his seruaunt Ieremy telleth the Iewes they had no cause to bragge of their welfare when they worshipped the Quéen of heauen for the Lord considered of it ver 21.23 and plagued them for it Q. What duty then doth the Lord require of vs for his benefits that hee bestoweth vpon vs Can we make anie recompence to God for the same A. None at all For hee standeth not in néed of any thing that we haue The whole world is his and all that is therein Only a thankefull heart is the acceptable Sacrifice What shall I render vnto the Lord saith Dauid for all his benefits towards mee Psal 116.12 I will take the Cup of thankesgiuing for my saluation and call vpon the name of the Lord 13. I will offer to thee a Sacrifice of praise 27. Of which sacrifice of praise God himself giueth this testimony Psal 50.23 He that offreth praise shall glorifie mee This dutie Noah performed at his going out of the Arke Gen. 8.20 Gen. 12.7 Abraham when God promised to his seed the land of Canaan and after also at diuers times when vpon sundry occasions he had in his hart this promise confirmed Gen. 13.4.18 Gen. 26.25 Isaak also vpon promise of Gods presence and multiplying his seede Lastly Iaacob when he had escaped the danger of his brother Esau built an Altar there that is at Shechem where hée bought a piece of ground to set vp his Altar thereon and in token of a thankfull heart for his great deliuerance he called the Altar The mighty God But among infinite examples of this Sacrifice which the godly did offer for Gods goodnes towards them I will conclude with that of Iosaphat and his Souldiers who when God had giuen them a great victorie ouer their enemies 2. Chron. 20.26 they blessed the Lord in the valley of Berachah vpon performance of which godly duety that it should neuer be forgottē that place receiued that name And as if this had not beene sufficient once to haue giuen thanks vnto God for this benefit euery one of them goe to Ierusalem yea to the very Temple to reioyce before the Lord for this his mercy Thus were the godly at all times very careful by offering to God only praise for his goodnesse to acknowledge their obediēce to the first Commandement and to professe that they trusted not in any other God but in him alone Q. The summe of all that is sayd is this that God forbiddeth all kind of religious worship either to the works of mens hands or fancies of mens braine or to the Host of heauen or to Angels though excellent and glorious creatures of God then also all vaine confidence in worldly helpes or in any kind of thing that we haue or can doe Lastly all inordinate or excessiue loue to any creature or delight whatsoeuer Then it commandeth vs that wee rest vpon him as our only hope and helpe looking for all good things from him alone praying vnto him for whatsoeuer wee want and intreating him to keepe vs from whatsoeuer wee feare or would shun and in regard of his manifold mercies whereof we daily taste vnlesse we be too senselesse let vs knit vp the duties required of vs in this Cōmandement With giuing thankes alwaies for all things to God euen the Father in the name of our Lord Iesus Christ Eph. 5.20 A. These are in deed the generall duties that God here requireth of vs in this first precept whereby we are to learne that seeing we must know that all good must come from him we must not then thinke that wee can so much as offer to God a good thought of our selues much lesse doe a good deed vnlesse he inable vs and therefore he must haue the glory of all that we haue or can doe Q. Let vs now come to the second Commandement wherein it seemeth to mee GOD teacheth vs how and after what manner hee will bee worshipped A. Very true and it is néedfull hee should so do For when wee are once assured that there is a God our own heart within vs telleth vs that this God must bee worshipped and therefore wee search and examine by our own reason and iudgement vnlesse we follow the light of GODS word what may be the most acceptable seruice vnto Him whom wee estéeme as God This hath béene the cause that euen the Gentiles and such as knew not the true God haue thought those things that most delight the sences to be also best pleasing to their false gods And for that cause they had Musicke to please the Eares Lights and gay shewes to satisfie the Eyes Perfumes Odours for delighting the Nose and so as they set vp to themselues vaine gods and such as could make them no help so they serued them with vaine worship and such as could not be acceptable to the Diuine power Q. What is then the end which God here especially respecteth in this Commandement when Hee forbiddeth grauen Images any likenes of any thing in Heauen aboue or in the Earth beneath or in the waters vnder the earth A. God would not that his people should imagine that such worship as consisted onely in outward obseruances might please Him Hee would that his seruice should be answerable to his Nature spirituall and heauenly for as Christ saith The true worshippers shall worship the Father in Spirit and Truth In Spirit I say Ioh. 4.23 and sincerity of heart without hypocrisie and in Truth not only in outward rights and obseruances which were but shadowes and figures of the true worship For saith our Sauiour Christ the Father requireth euen such to worship him Q. If God meant hereby to command a spirituall seruing of him why did he charge his people by the ministery of Moses with so many outward ceremonies as hee did and that euen in that place and about that