The vvhole summe of Christian religion, giuen forth by two seuerall methodes or formes the one higher, for the better learned, the other applyed to the capacitie of the common multitude, and meete for all: yet both of them such, as in some respect do knit them selues together in one. By Edmund Bunny Bacheler of Diuinitie.

The seconde Com∣maundement.

THe seconde Commaundement doth shewe what kinde of worshippe it muste needes be (as touching the sub∣staunce, or mater of it) wherewithall God muste be serued of vs, so long as we lyue here in this present worlde. that is, To worshippe him as he hath appointed; and none otherwise. But of that pece of scrip∣ture, that goeth vnder the name of the se∣cond commaundemēt, there be two prin∣cipall partes. the former is the Com∣maundemēt it selfe: the other is the Rea∣son added in the ende, to styrre vs vp to kepe this commaundement.

In the Commaundement it selfe we haue likewise to search out, firste what it

forbiddeth: then what it requireth.

It forbiddeth, first as touching images a couple of Braunches: then also the Roote of them, and whatsoeuer other Braunches come out of the same. The former of y^e two Braunches that by name are forbidden, is to make to our selues, or to our vse anie grauen image or the like∣nes of any thing that is in heauen a∣boue, on earth beneath, or in the waters vnder the earth (and yet not altogether; as namely, when they are but historicall & ciuile: but) when they are made to some superstitious ende. as, eyther to expresse the Godheade: or, by that meanes to bring him somewhat nerer to vs, or to our vse: or, to stirre vp, or kindle in vs any kinde of deuotion, or, as we com∣monly say, to put vs in a good mynde. The other is (if it happen we haue made any suche, or otherwise light on them) to bowe downe vnto them, or to wor∣shippe them. which may be done eyther for their owne sakes; which is the gros∣ser error: or for others whome they are made to represent; which also is badde y∣nough. And we may bowe downe vnto

them, or worshippe them two maner of wayes. eyther by giuing some actuall re∣uerence vnto them; as geuing a crosse the right hand: or, yf in fancie we make any accompt of them, or haue them in anye estimation. The Roote is a principall parte of infidelitie, or of the increase that commeth of it, which we may call a despe∣rate or a carelesse mind: not so soundly re∣sting in the workes of Gods wisedome, but that we feare the diuell will runne away with all, or at least very much doubt how the matter will go, vnlesse we adde somewhat more thervnto; or els haue so litle care of his directiō, y^t very easely we go before it. The other Braunches that are in like sorte forbidden, are many and diuers: but suche as may all be reduced to a couple of sortes. For whereas our worshippe muste needes be eyther In∣ternall, or els Externall, howsoeuer we shal happē to worship amisse, it must neds apperteyne to one of these kyndes. But wheras our Internal, or inward, or spiri∣tual worshippe hath lykewise a couple of Braunches, the one of Honoure, the other of Seruice, we haue here to

take so much more heede how we sort to∣gether those Braunches that belonge therevnto. Braunches that goe againste his Honour, are, when we do eyther con∣ceaue any such fancies or opinions as are contrary therevnto: or hauing ones con∣ceiued any suche, beginne to haue an esti∣mation or a lyking of them. As for exam∣ple, To thinke otherwise of God in any point, then he hath opened him selfe vnto vs: to haue other opinions in pointes of Religion, then are set forth in his worde: to haue other wayes to helpe our selues, eyther in the worke of our Redemption, in the whole, or in part; or in other things that we nede: to imagin that things come by happe or chaunce, or that some others beare a sway in them; and doo not attri∣bute al vnto god: to sweare by any other: or such lyke. Braunches that go againste the Seruice that we owe vnto him, are lykewise of two sortes. first when we are not in a redines to doo him seruice: then when we misse in the deede it selfe. Out of a redines may we put our selues, yf ey∣ther we hamper our selues vnaduisedly, by Vowes, Mariage, Bondes, or Ser∣uice:

or yf we doo impayre our selues, in Minde, Bodie, or Goodes. As touching the deede it selfe, that also is double. first, that whiche belongeth to our Common Calling, as we are Christians: then, that which belongeth to our seuerall Trades, or kindes of lyfe. In the former of these we offende, when we eyther entre into a wrong profession (as both the Iewes, & Turkes doo): or when as hauing entred well, and taken vpon vs the right profes∣sion, we doe suche thinges as we are not charged with all. as, Superstitious, or Pope-holy persons vse to do, when they do their owne, or other folkes workes: Coniurours, Exorcistes, Witches, Char∣mers, and suche like when they go about without any calling to call vp, inquier of, commaunde, caste out, bynde or hamper diuels or spirits; or any other such feates of theirs. In the latter of these we offend, when as eyther we chuse our Trade a∣misse; not regarding therin the calling of God, but our owne corrupt affections: or els hauing rightly chosen, do otherwise vnder the name of our calling, then our calling alloweth, or will beare vs out.

Externall respecteth the outwarde acti∣on. Against it we offende, when as eyther we vse any other rites or Ceremonies then are taught vs or warranted by the word of God (whether they be borrowed of the abrogate Leuiticall law, or deuised by our selues; or taken of others, by Tra∣dition, Custome, or writing) or els when we shrinke frō the open profession of him or his truth, in worde or deede; for feare, or fauour.

It Requireth, first the present Braun∣ches: then also the Roote, and whatso∣euer other Braunches come out of the same. The present Braunches are hearte∣ly to detest all suche images, eyther to worship thē; or els but to deuise, or make thē, or haue them. The Roote is, so fully to settle our selues in the workes of Gods wisedome, & so highly to esteme of y^e same, that neuer we go about to do any part of our owne deuise in those matters. The o∣ther Braunches that arise out of the same, are to be taken in the selfe same order that before is sette downe. As touching the former parte of our Inwarde wor∣shippe, whiche respecteth the Honour

that we owe vnto God, firste that we thinke or conceaue of God in euery point as he hathe opened him selfe vnto vs: that we conforme our opinions and iudgement in matters of Religion to the prescript of Gods worde: y^t we doe so fully content our selues in him, that in all matters, as in all cases we euer depende of, and rest onely in him, as well for the whole worke of our Redemption, as he hath wrought it in Iesus Christ; as al∣so for what soeuer els we need in this present worlde: that we attribute all thinges vnto God; and seeke vnto him in all our necessities: that when soe∣uer we are iustly occasioned to take an othe, then, because he onely is suffi∣cient to witnes a truth, that wee e∣uer call him to witnes, and sweare onely by him: and whatsoeuer others are of this kinde. As touching the other part, which is the Seruice that we owe vnto hym, there be two sortes of Braunches that apperteine therevnto. the firste, as touching our preparation to doo him Seruice: the other as tou∣ching the deede it selfe. vnto our pre∣paration

apperteyneth, first that we euer kepe in our handes all suche libertie and freedome as it shall please God to afforde vs: then that we keepe vp and mainteine our selues in good plight; in Minde, in Body, in Goodes, that so we may do our Deede the better. Vnto the Deede it selfe do in like sorte apperteine two sortes of Braunches. first, as touching our Com∣mon Callinge, that we both carefully re∣serue our selues to suche thinges only as shall be inioyned, or holde of our handes from all, tyll we are very well assured what is to be done: and also when we shall throughly see what is to be done, remoue all lets, set our selues to the dede, and continue therin. then as touching our seuerall Trades of lyfe, firste that we chuse arighte: then that faithfully we walke therin. Concerning that kinde of worshippe that I termed Externall, and saide to respecte the outwarde action, the Braunches are, first that we duly vse such Sacramentes, Ceremonies, and other Exercises, of our faithe, as the worde of God hath commended vnto vs: and such Ceremonies, and other godlie Eercices,

as shall from tyme to tyme be found mete for vs, and rightly by those that are in authoritie commended vnto vs. then al∣so that we euer professe our faith in this naughtie worlde, in worde and deede, as occasion shall at any tyme serue.

As touching the reason that he addeth in the ende, to styrre vs vp to keepe this Commaundement, it is double. For first he denounceth his iudgements againste those that breake it: and then vnfouldeth his mercie towards them that obserue it.

In the denuntiation of his Iudge∣mentes there are diuers thinges to be considered. First that he is The Lord our God: and therefore ought to be had in so muche reuerence, as the keeping of this commaundement requireth. Then that he is Ielouse and therefore can not abide, that we should turne to the deuises of o∣thers. Thirdly that he visiteth the Sinnes of the fathers vppon their children, vn∣to the third and fourth generation. wher∣by he geueth vs to vnderstand, not, what he euer doth: but in what case suche doe stand in respect of their owne reprobate wayes. That is, that Idolatrous pa∣rentes,

are in manifest daunger to haue, both their idolatrie & superstition cast on their children (and thē those children nede not so much to triumph or glory to conti∣nue so obstinate in their fathers wayes: but rather acknowledge it to be the hande of God, and his feareful vengeaunce, that they haue no better grace. which also is not the least cause, that this present gene∣ration of ours, descended for the most part of Popish parents, is yet so froward as it is): And their other sinnes likewise so cast vpon them, that for their sakes they shall be eyther accursed clene, or much pu∣nished, and diuersly plagued; though not in such sort, but that their owne desertes shall also require it together with the o∣ther. Last of all, that he termeth them, that hauing Images and such other toyes breake this commaundement, no one iote better then Haters of him.

Hauing so denounced, then he strecheth out his armes of mercy to imbrace all those, euen vnto thousands, that geue thē selues to obserue this commaundement. wherin are three principall things to bee considered. First, that he will be merciful

to them. Secondarily, that howsoeuer the foolishe and frantike worlde accompt o∣therwise of them, that abhorre to geue godly honour to Saincts & Images; or, in their owne deuises to be as superstiti∣ous as they: yet God him selfe termeth thē Louers of him. Thirdly, that he cou∣pleth together these two thinges, to loue God, and to keepe his commaundemen∣tes. by occasion whereof we may learne this one thing, that neyther can we be founde to loue him, vnlesse we endeuour our selues to keepe his cōmaundementes (a ready barre for all hypocrites) neither can we kepe his cōmaundementes, vnles we loue him (that al Image-worshippers may see them selues playnly excluded).

Let Popery beware, that it neuer come to be examined by this commaundement. It is no maruell, that they would so glad∣ly haue stollen it out.

Notes

• By this word roote we hence∣forwarde vnderstand y^t knot or ioynt, out of which y^e Braunch groweth.