The First Commandment Expounded.
Q. WHAT is the first commandment?
A. I am the Lord thy God, who brought thee out of the land of Egypt, and out of the house of bondage. Thou shalt not have strange gods before me. Thou shalt not make to thyself a graven thing, nor the likeness of any thing that is in heaven above, or in the earth below, or of those things that are in the waters under the earth. Thou shalt not adore nor worship them; I am the Lord thy God, mighty, jealous, visiting the sins of the fathers upon their children, to the third and fourth generation of them that hate me; and showing mercy to thousands of those that love me, and keep my commandments. Exod. xx.
A. I am the Lord thy God, who brought thee out of the land of Egypt, and out of the house of bondage. Thou shalt not have strange gods before me. Thou shalt not make to thyself a graven thing, nor the likeness of any thing that is in heaven above, or in the earth below, or of those things that are in the waters under the earth. Thou shalt not adore nor worship them; I am the Lord thy God, mighty, jealous, visiting the sins of the fathers upon their children, to the third and fourth generation of them that hate me; and showing mercy to thousands of those that love me, and keep my commandments. Exod. xx.
Q. What are we commanded by this precept?
A. To serve, love, adore, and worship one only, true, living, and eternal God, and no more.
A. To serve, love, adore, and worship one only, true, living, and eternal God, and no more.
Q. What are we forbidden by this precept?
A. Not to worship any creature for a God, or give to it the honour which is due to God.
A. Not to worship any creature for a God, or give to it the honour which is due to God.
Q. What is the honour due to God?
A. A supreme and sovereign honour, which is called by divines Latria; by which we honour him as the great master of life and death, as our creator, redeemer, preserver, and last end.
A. A supreme and sovereign honour, which is called by divines Latria; by which we honour him as the great master of life and death, as our creator, redeemer, preserver, and last end.
Q. How do men sin against this commandment?
A. By worshipping idols and false gods, by erring or doubting in faith, by superstition and witchcraft.
A. By worshipping idols and false gods, by erring or doubting in faith, by superstition and witchcraft.
Q. How else?
A. By communicating with infidels or heretics, by believing dreams, &c.
A. By communicating with infidels or heretics, by believing dreams, &c.
Q. How do you prove it a great sin to go to church with heretics?
A. Because by so doing we outwardly deny our faith, and profess their false faith.
A. Because by so doing we outwardly deny our faith, and profess their false faith.
Q. What scripture have you against it?
A. Out of Luke xvii. 23, 24, where Christ forbids it, saying, "And they shall say unto you, Lo! here is Christ, Lo, there Christ; go ye not, neither do you follow them."
A. Out of Luke xvii. 23, 24, where Christ forbids it, saying, "And they shall say unto you, Lo! here is Christ, Lo, there Christ; go ye not, neither do you follow them."
Q. What other proof have you?
A. Out of Tit. iii. 10, 11. "A man that is a heretic, after the first and second admonition, avoid, knowing that he that is such an one is subverted and sinneth."
Q. How do you prove it unlawful to go to witches and fortune-tellers?
A. Out of Deut. xviii. 10, 11. "There shall not be found among you any one that shall expiate his son or daughter making them to pass through the fire, or that useth divination, or any observer of times, or enchanter, or witch, or a charmer, or a wizard, or necromancer, &c. For all these things our Lord abhorreth."
A. Out of Deut. xviii. 10, 11. "There shall not be found among you any one that shall expiate his son or daughter making them to pass through the fire, or that useth divination, or any observer of times, or enchanter, or witch, or a charmer, or a wizard, or necromancer, &c. For all these things our Lord abhorreth."
Q. What understand you by these words. Thou shalt not make to thyself any graven thing, &c. Thou shalt not adore them, &c.
A. I understand that we must not make idols or images, nor any graven thing whatsoever, to adore it as a god, or with God's honour.
A. I understand that we must not make idols or images, nor any graven thing whatsoever, to adore it as a god, or with God's honour.
Q. Why are not these words expressed at length in many of our short catechisms?
A. Because they are sufficiently included in the preceding words, "Thou shalt not have strange (or other) gods before me."
Q. How declare you that? A. Because if we must have no other but the only true God, who created heaven and earth, then it is clear to the reason of every child, that we must not have many gods, or any graven things for gods, or adore any other things for God.
Q. Why do Protestants of those of new religions, instead of graven things, translate graven images?
A. Because they have a will to corrupt the text, in hope by so doing to persuade ignorant people, that Catholics are idolaters, and break the first commandment by making and worshipping images.
A. Because they have a will to corrupt the text, in hope by so doing to persuade ignorant people, that Catholics are idolaters, and break the first commandment by making and worshipping images.
Q. How do you prove they corrupt the text?
A. Because the Hebrew word is Pesel, which signifies a graven thing, the Greek is Idolon, and the Latin is Sculptile, a graven thing; therefore the word Image is a mere corruption.
A. Because the Hebrew word is Pesel, which signifies a graven thing, the Greek is Idolon, and the Latin is Sculptile, a graven thing; therefore the word Image is a mere corruption.
Q. Is it lawful then to give any honour to the images of Christ and his saints?
A. Yes, an inferior or relative honour, as much as they represent unto us heavenly things, but not God's honour, nor yet the honour due the saints.
A. Yes, an inferior or relative honour, as much as they represent unto us heavenly things, but not God's honour, nor yet the honour due the saints.
Q. How prove you that?
A. Out of Exod. xxv. 18, 19, 22, where God himself commanded "two cherubims to be made of beaten gold, and to be set on both sides of the ark (before which the people were to pray) and promised that he would speak unto them from the middle of the cherubims;" therefore it is lawful to make images and pray before them.
A. Out of Exod. xxv. 18, 19, 22, where God himself commanded "two cherubims to be made of beaten gold, and to be set on both sides of the ark (before which the people were to pray) and promised that he would speak unto them from the middle of the cherubims;" therefore it is lawful to make images and pray before them.
Q. Do not Catholics pray to images and relics?
A. By no means; we pray before them, indeed, to excite our devotion, and to keep our thoughts collected upon heavenly subjects; but we do not, at all, pray to them; for we know well they can neither see, nor hear, nor help us.
A. By no means; we pray before them, indeed, to excite our devotion, and to keep our thoughts collected upon heavenly subjects; but we do not, at all, pray to them; for we know well they can neither see, nor hear, nor help us.
Q. What other proof have you for the lawful use of images?
A. First, out of John iii. 14, where Christ approves the making and exalting the brazen serpent, by which the Israelites were healed in the desert, and owns it to be an image or figure of himself, exalted on the cross.
Secondly, because we read in Baronius, that the famous church historian, in the year of Christ, 31, that Christ himself sent his own image to king Abdagar, and made it also by the miracle on the handkerchief of St. Veronica, and on his own shroud.
Add to this, the second Nicene council, Actio 4, anathematizes image-breakers, that is such as shall break them in contempt or scorn, and all such as allege the places in scripture, which are against idols, are against the sacred images; and also those who say that Catholics honour images as God, with sovereign honour.
A. First, out of John iii. 14, where Christ approves the making and exalting the brazen serpent, by which the Israelites were healed in the desert, and owns it to be an image or figure of himself, exalted on the cross.
Secondly, because we read in Baronius, that the famous church historian, in the year of Christ, 31, that Christ himself sent his own image to king Abdagar, and made it also by the miracle on the handkerchief of St. Veronica, and on his own shroud.
Add to this, the second Nicene council, Actio 4, anathematizes image-breakers, that is such as shall break them in contempt or scorn, and all such as allege the places in scripture, which are against idols, are against the sacred images; and also those who say that Catholics honour images as God, with sovereign honour.
Q. How could you further satisfy a Protestant, that should charge you with idolatry, in giving sovereign honour to pictures and images?
A. I would for satisfaction herein, if necessary, break a crucifix, or tear a picture of Jesus Christ in pieces, and throw the pieces into the fire; and would show him the council of Trent, Sess. 25, which teaches thus, "Images are not to be venerated for any virtue of divinity that is believed to be in them, or for any trust or confidence that is to be put in them, as the Gentiles did of old, who reposed their hope and trust in their idols; but because the honour that is exhibited to them, is referred to the prototypes represented by them" &c.
A. I would for satisfaction herein, if necessary, break a crucifix, or tear a picture of Jesus Christ in pieces, and throw the pieces into the fire; and would show him the council of Trent, Sess. 25, which teaches thus, "Images are not to be venerated for any virtue of divinity that is believed to be in them, or for any trust or confidence that is to be put in them, as the Gentiles did of old, who reposed their hope and trust in their idols; but because the honour that is exhibited to them, is referred to the prototypes represented by them" &c.
Q. What benefits do we receive by images?
A. Very great, because they movingly represent to us the mysteries of our Saviour's passion, as also by martyrdoms and examples of his saints.
A. Very great, because they movingly represent to us the mysteries of our Saviour's passion, as also by martyrdoms and examples of his saints.
Q. Is there not some danger of Idolatry in the frequent use of idols?
A. Truely none at all; for it is not possible that any rational man, who is instructed in Christianity, would conceive or think a piece of painted wood or marble, is that God and man, Jesus Christ, who was born of the Virgin Mary, died on the cross, arose from the dead, ascended into heaven, and sits now on the right hand of God.
A. Truely none at all; for it is not possible that any rational man, who is instructed in Christianity, would conceive or think a piece of painted wood or marble, is that God and man, Jesus Christ, who was born of the Virgin Mary, died on the cross, arose from the dead, ascended into heaven, and sits now on the right hand of God.
Q. But how, if such inconveniences happen, at least by accident?
A. Let the abuse be mended, and not the good institution taken away or blamed; For man's nature is subject to hurt itself, even in the best things, which must not therefore be given over.
A. Let the abuse be mended, and not the good institution taken away or blamed; For man's nature is subject to hurt itself, even in the best things, which must not therefore be given over.
Q. How do you prove it lawful to paint God the Father like an old man, seeing he is pure spirit, and hath no body?
A. Because he appeared to the prophet Daniel in the shape of an old man, Dan. 7, but this is to be understood, that the pictures we make, are not the proper images of God the Father, but the shape wherein he appeared to Daniel. And the like is to be understood of the pictures of angels, to wit, that they are not proper images of them, according to their spiritual substance, but of the shape they appear in to men.
Q. What utility doth accrue to us by our honouring and canonizing Saints?
A. Very great, seeing it much conduceth to the imitation of their virtues, and the love of God, making us know that it is possible even for ourselves, to come to the like reward.
A. Very great, seeing it much conduceth to the imitation of their virtues, and the love of God, making us know that it is possible even for ourselves, to come to the like reward.
Q. How declare you that?
A. Because the higher esteem we have of the saints, and the excellency of their state, the more ardent must needs be our desire, and the stronger our courage, to do and undertake what they did and practised.
A. Because the higher esteem we have of the saints, and the excellency of their state, the more ardent must needs be our desire, and the stronger our courage, to do and undertake what they did and practised.
Q. Is it lawful to honour the angels and saints?
A. It is with Dulia, an inferior honour, proportioned to their excellency, which they have from God; it is God we honour in them.
A. It is with Dulia, an inferior honour, proportioned to their excellency, which they have from God; it is God we honour in them.
Q. How prove you that?
A. First, out of Josue v. 14, where the angel of the Lord said to Josue, "I am the prince of the host of our Lord." Josue fell on his face to the ground; and worshipping said, "What saith my Lord to his servant?"'
Secondly, out of Apoc. xxii. 8, where John (though the angel had already forbidden him so to do, because of his apostolical dignity, chap xix. 10.) "fell down to adore before the feet of the angel, who shewed him these things."
A. First, out of Josue v. 14, where the angel of the Lord said to Josue, "I am the prince of the host of our Lord." Josue fell on his face to the ground; and worshipping said, "What saith my Lord to his servant?"'
Secondly, out of Apoc. xxii. 8, where John (though the angel had already forbidden him so to do, because of his apostolical dignity, chap xix. 10.) "fell down to adore before the feet of the angel, who shewed him these things."
Q. Is it lawful to honour the relics of saints?
A. With a relative honour it is, referring it to God's honour.
A. With a relative honour it is, referring it to God's honour.
Q. How prove you that?
A. First, because a dead man was raised from death to life by touching the bones of Eliseus the prophet, 4 Kings xiii. 21.
Secondly, out of Matt. ix. 20, 21, where we read the woman was healed of her bloody flux, but by the touching the hem of our Saviour's garment, and believing it would heal her.
Thirdly, out of Acts xviii. 19. "The handkerchiefs and aprons which had but touched the body of St. Paul, cast out devils, and cured all diseases."
A. First, because a dead man was raised from death to life by touching the bones of Eliseus the prophet, 4 Kings xiii. 21.
Secondly, out of Matt. ix. 20, 21, where we read the woman was healed of her bloody flux, but by the touching the hem of our Saviour's garment, and believing it would heal her.
Thirdly, out of Acts xviii. 19. "The handkerchiefs and aprons which had but touched the body of St. Paul, cast out devils, and cured all diseases."
Q. How prove you that dead and inanimate things, (for example, medals, crosses, churches, bread, water and the like) are capable of sanctity and honour?
A. First, out of Joshua iv. 16, and Exod. iii. 5, where the Angel saith to Moses and Joshua, "Loose thy shoes from 'thy feet, for the ground whereon thou standest is holy ground."
Secondly, out of Matt. xxiii. 17, 18, where we read, that the temple sanctifieth the gold, and the altar the gift. "Ye fools and blind, (saith our Lord,) whether is greater, the gold, or the temple that sanctifieth the gold? the gift, or the altar that sanctifieth the gift?
Thirdly, out of Tim. iv. 4, 5. "Every creature of God is sanctified by the word of God and prayer," and out of 2 Peter i. 18, where he calls the mountain Tabor a holy hill, because Christ was transfigured upon it.
A. First, out of Joshua iv. 16, and Exod. iii. 5, where the Angel saith to Moses and Joshua, "Loose thy shoes from 'thy feet, for the ground whereon thou standest is holy ground."
Secondly, out of Matt. xxiii. 17, 18, where we read, that the temple sanctifieth the gold, and the altar the gift. "Ye fools and blind, (saith our Lord,) whether is greater, the gold, or the temple that sanctifieth the gold? the gift, or the altar that sanctifieth the gift?
Thirdly, out of Tim. iv. 4, 5. "Every creature of God is sanctified by the word of God and prayer," and out of 2 Peter i. 18, where he calls the mountain Tabor a holy hill, because Christ was transfigured upon it.
Q. How prove you that pilgrimages to holy places, as to mount Calvary, mount Tabor, and the sepulchre of Christ, are laudable and pious practices?
A. First, out of Deut. xvi. 16, where God himself commanded, that thrice a year all the people should come up into Jerusalem, to adore and make their offerings to him."
Secondly, the example of Christ himself, our blessed Lady, and St. Joseph, "who went up to Jerusalem, the solemn day of the Pasch." Luke ii. 41, 42.
Thirdly, out of Acts viii. where the Ethiopian eunuch, going on a pilgrimage to Jerusalem, was in his return converted and baptized by St. Philip, so pleasing was his pilgrimage to God.
Finally, because it was foretold by the prophets that these places which Christ sanctified by his passion should be of great pilgrimage and adoration, "We will adore (saith David) in the place where his feet stood," Psalm cxxxi. 7. And in Isa. xi. 10, we read, "To him shall the Gentiles pray, and his sepulchre shall be glorious."
A. First, out of Deut. xvi. 16, where God himself commanded, that thrice a year all the people should come up into Jerusalem, to adore and make their offerings to him."
Secondly, the example of Christ himself, our blessed Lady, and St. Joseph, "who went up to Jerusalem, the solemn day of the Pasch." Luke ii. 41, 42.
Thirdly, out of Acts viii. where the Ethiopian eunuch, going on a pilgrimage to Jerusalem, was in his return converted and baptized by St. Philip, so pleasing was his pilgrimage to God.
Finally, because it was foretold by the prophets that these places which Christ sanctified by his passion should be of great pilgrimage and adoration, "We will adore (saith David) in the place where his feet stood," Psalm cxxxi. 7. And in Isa. xi. 10, we read, "To him shall the Gentiles pray, and his sepulchre shall be glorious."
Q. How do you prove it lawful to go on pilgrimages to the shrines of Saints?
A. Because, as you have read already, their relics are holy and venerable things, and God is pleased to work great cures and miracles by them for such as are devout honourers of them.
A. Because, as you have read already, their relics are holy and venerable things, and God is pleased to work great cures and miracles by them for such as are devout honourers of them.
Q. If there any power now in the church to do miracles?
A. There is according to that unlimited promise of Christ. "And these signs shall follow them that believe: In my name they shall cast out devils; they shall speak with new tongues: they shall lay their hands upon the sick, and they shall recover." Mark xvi. 17.
A. There is according to that unlimited promise of Christ. "And these signs shall follow them that believe: In my name they shall cast out devils; they shall speak with new tongues: they shall lay their hands upon the sick, and they shall recover." Mark xvi. 17.
Q. Have these things been done in latter ages?
A. They have, and are, as you may see in the unquestioned histories and records of all Catholic countries; where many great miracles wrought by the servants of God, especially at pilgrimages and shrines of Saints, are yearly registered under the depositions of eye-witnesses, men above all exceptions, which cannot be denied unless we deny all history.
A. They have, and are, as you may see in the unquestioned histories and records of all Catholic countries; where many great miracles wrought by the servants of God, especially at pilgrimages and shrines of Saints, are yearly registered under the depositions of eye-witnesses, men above all exceptions, which cannot be denied unless we deny all history.
Q. Why do the pretended reformers say miracles are ceased?
A. Because they have never yet been able to do any in confirmation of their errors.
A. Because they have never yet been able to do any in confirmation of their errors.
Q. Why are so few done here in our days?
A. By reason of incredulity of many bad Christians. Matt. xiii. 58.
A. By reason of incredulity of many bad Christians. Matt. xiii. 58.
Q. What necessity is there for the belief of miracles?
A. Doubtless very great; because the belief of miracles well grounded, make men extremely apprehensive of the presence of God, and his immediate government of human affairs; so that he who absolutely denies miracles, is to be suspected of not believing particular providence, which is the main string on which all Christianity depends.
A. Doubtless very great; because the belief of miracles well grounded, make men extremely apprehensive of the presence of God, and his immediate government of human affairs; so that he who absolutely denies miracles, is to be suspected of not believing particular providence, which is the main string on which all Christianity depends.
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