A learned and excellent treatise containing all the principall grounds of Christian religion. Set downe by way of conference in a most plaine and familiar manner. Written first in French by maister Mathew Virell, after translated into Latine: and now turned into English for the vse of our country-men.

The first commandement.

Thou shalt haue no other Gods before me.

Theoph.

Let vs at length come to the special exposi∣tion of the first commandement. What the meaning of it is, it is sufficiently vnderstood by that which hath beene said: let vs therefore see what be the parts of it, then let vs follow each of them in their order.

Mat.

Seeing this commandement is deliuered ne∣gatiuely, by our first rule, it containeth the affirmatiue vnder it. Therefore it is to be deuided into two parts.

1 In the first, which is not expressed, he will be ac∣knowledged of vs for our God.

2 In the later, which is indeed expressed, he for∣biddeth that we acknowledge any others for our God, beside himselfe.

Theoph.

Of how many parts standeth that acknow∣ledgement which God requireth?

Mat.

Vpon foure: namely,

1 Adoration, or worship.

2 Trust.

3 Inuocation, or praier.

4 And thankesgiuing.

Now this acknowledgment proceedeth from know∣ledge, for he cannot be acknowledged except he bee first knowen.

Theoph.

Declare this vnto me in those seueral parts.

Math.

First he cannot be worshipped of vs (now he is worshipped when euerie of vs submitteth himselfe vnto his greatnesse) but hee is also acknowledged our creator and Lord. We can not put our trust in him, but we must confesse him to be omnipotent and perfectly good, that he may helpe our necessities. We will neuer thinke vpon praying and giuing thankes vnto him, ex∣cept we be well assured that hee is the fountaine and well-spring of all good things.

Theoph.

Are these foure vertues onely included in the first commandement?

Mat.

If thou respect the substance, these onely: how∣beit many other spring from them. For true adora∣tion or worship, hath alwaies piety for a companion, that is to say, a child-like feare, and willing obedience towardes him.

Out of trust, ariseth:

1 Hope, that is, a certaine looking for the fruiti∣on of the heauenly promises.

2 Patience in aduersitie.

3 Perseuerance or continuance in his seruice.

4 A holy security, so long as wee keepe our selues within the bounds of our callings.

From praier and thankesgiuing springeth true hu∣militie of heart: For by them we be admonished, that we be emptie of all kinde of good things, vntill they be giuen vs of God, and that if there be any good thing in vs, it is of God That humilitie also bringeth forth modesty, which causeth that wee desire not a higher place, but bee content with the condition whereunto God hath called vs.

Theoph.

For asmuch as wee haue reckned vp the vertues contained in this commandement, now wee must oppose or set against them, the vices where∣unto

they be contrarie.

Matth.

These are:

1 Rebellion against God.

2 Doubting of his promises.

3 Desperation.

4 Impatience in aduersitie.

5 Inconstancie in the worship of God, and in our owne vocation.

6 Falling away from the truth of the Gospell.

7 Pride.

8 Disdaine.

9 Ambition.

10 Faint heartednesse in good things, and finally rashnesse, which aduentureth vpon vnnecessarie daun∣gers, vnder a colour of Gods prouidence.

Theoph.

* 1.1 Let vs come to the other part of this com∣mandement. Now in it is forbidden, that we acknow∣ledge anie other but the true God. How do we fall in∣to this sinne?

Math.

When wee giue vnto creatures those foure points or any of thē. For then they be made our Gods, when we ascribe the things vnto thē, which appertaine to one God. Therfore in this commandement the Lord sayth not; Thou shalt acknowledge mee for thy God, but, thou shalt haue no other Gods before me; but in these words he compriseth three things:

First, that we ought to haue one God.

Secondly, that him selfe is hee, whom we are to ac∣knowledge for our God, euen as it is plainly expressed by him in the Preface, in these wordes, I am the Lord thy God.

Thirdly, that it is not sufficient if hee be taken of vs for our God, except we take him alone, so as we ioyne no other Gods as it were fellowes vnto him, which they do especially that pray vnto Saincts, and put their trust in them, what so euer they may pretend, or howsoeuer they may seeke to shift the matter.

Theoph.

Is it not also forbidden, that we should in a∣ny case put our trust in the liuing? as for example, in

our kinsfolkes and friends, to craue their helpe if need be, or to giue them thanks for benefites receiued?

Mat.

No not so, so as they bee acknowledged of vs onely as instruments, by which God will helpe vs, and that they haue their will & abilitie to do vs good from God: For then wee put not our trust in the creature, but in the Creator himselfe, in whom onely we confesse is the power to helpe vs: without whom men can haue no helpe at all for vs. Notwithstanding, it is meet, that we do giue them thanks, so often as we receiue any be∣nefite from them, so long as wee remember that the chiefe thankes is to be reserued vnto God the true gi∣uer of all giftes.

Theoph.

What if wee put our trust in creatures more then in the creator?

Mat.

Then be they our Gods: therefore Paul spea∣king of couetousnesse, * 1.2 calleth it Idolatrie, by which words he meaneth, that couetous men take their riches for their Gods, seeing they trust in them more then in God himselfe. Which indeed is not onely true in that, but also as oft as we preferre any other creature before the creator, whether we feare, loue, or obey it more: for then it is made our God. Therefore Paule speaking of such, who that they may liue daintily and quietly, cast off the seruice of God, saith their god is their belly.

Theoph.

* 1.3 I thinke that to be the meaning of Christ, when he saith; Call no man your father on the earth, for one is your father which is in heauen.

Mat.

It is indeed: for in those words he doth not on∣ly warne vs to acknowledge God for the chiefe father, * 1.4 but especially that we loue, feare, and worship him far aboue our earthly parents, and all others that bee set ouer vs.

Theoph.

Now do I vnderstand in what manner wee should seeke for helpe at the hands of men, and trust in them without diminishing the honor of God. But what letteth, that we may not do the same toward the Saints alreadie receiued into heauen? that is to say, call vpon them, and in some sort put our trust in them, vpon this

condition, that we take them as instruments appointed of God for our helpe?

Mat.

God verily giueth this abilitie to those that be aliue, yea he hath commanded that one should helpe another: but this cannot be in the dead, for Salomon saith: Also their loue, & their hatred, and their error, * 1.5 is now perished, and they haue no more portion for e∣uer, in all that is done vnder the sunne.

Theoph.

How knowest thou, that God hath not giuen this power to the dead to be able to helpe vs, and that therefore they are not to be prayed vnto when any ne∣cessitie presseth vs?

Mat.

There is no one example of this in all the scrip∣ture, which notwithstanding is the most certaine rule of truth. * 1.6 Moreouer it teacheth vs, that God only know∣eth the things that be absent, and vnderstandeth the heart of man, so as he heareth and fauourably heareth our prayers and complaints, and helpeth vs.

Wherefore no man can call vpon the dead, or can any way trust in them, but he taketh away the honour due vnto God, which he giueth vnto them: and there∣fore maketh them his Gods.

Theoph.

If it will be none otherwise, the things which haue bene spoken of the dead, seeme not to appertaine vnto the Angels, specially seeing that it is manifest by the testimonie of the Scripture, * 1.7 that God oftentimes vseth their seruice to helpe vs, and that they be conuer∣sant among vs, so as they may heare our prayers. Ther∣fore it shall be no hurt, if we call vpon them to helpe vs, as we do vpon the liuing, yet with this condition, that they bee taken onely for God his instruments ap∣pointed by himselfe.

Mat.

Thou gatherest ill: for they can not helpe vs, saue in those things which be expressely commaunded them of God, which indeed be vnknowne vnto vs. But forasmuch as they do most readily performe the things they be commanded, it is not necessarie to call vpon them, although wee our selues knewe those thinges. Howbeit it is altogether necessarie to speake to the li∣uing

here vpō the earth, because for the most part they scarce yeeld any helpe except they be so called vpon, that it trouble them. But whereas thou saydest, that the Angels be amongst vs, do vnderstād what we need, and heare our prayers it is indeed true. Neuerthelesse they cannot be euerie where, nor knowe all things, for that is proper to God onely, which is a cause that they ought not to be prayed vnto of vs. But although all the things which we haue alleaged were of no force, there is no commandement of it in all the Scripture, nor anie example whereby we may be enformed, that worship∣ping of Angels is pleasing to God, albeit Paule affir∣meth, * 1.8 that whatsoeuer is done without faith is sinne.

Theoph.

Now the exposition of this commandement, wanteth this one thing, that thou shewe why these words be added, In my sight or before me.

Mat.

That he might more and more keepe vs from the transgressing of it, while he teacheth how great in∣iurie is done to his Maiestie, when wee dare commit so hainous an offence euen in his presence. For, although that impietie and vngodlinesse be hidden in the heart, yet it is manifest to the eyes of the Lord, whereunto all things are naked and open saith the Apostle. It is ther∣fore as if an vnhonest woman, should prouoke & set on * 1.9 fire the mind of her husbād, by bringing before his face the partie with whom she playeth the harlot, & by com∣mitting of the very act of vncleannesse in his presence.

Notes

• * 1.1

  The later part of the first commā∣dement.
• * 1.2

  Coloss. 3. 5.
• * 1.3

  Phil. 3. 19.
• * 1.4

  Math. 23. 9.
• * 1.5

  Eccles. 9. 6.
• * 1.6

  Ier. 17. 10. Psal. 7. 10.
• * 1.7

  Psal. 91. 11 Heb. 1. 14.
• * 1.8

  Rom. 14. 23.
• * 1.9

  Heb. 4. 13.