Exposition Upon the Ten Commandments, Exposition 2 · Commandment 2
The 2. Commaundement.
The first, which is, for the manner of the worshipping of this true God, is, ver. 4, 5, 6. Whereof there be two parts, the charge, and the sanction: the charge, in the 4. and part of the fift verse, in these wordes. Thou shalt not make to thy selfe, &c. The sanction in the rest, to the beginning of the 7. verse.
This charge forbiddeth all straunge manner of worshipping God, and commaundeth the pure worship of him, and that both vnderunder one.
In the charge, we may consider (as before) the person, and the duty.
The person, thou, any reasonable creature.
The duty in the rest, and that touching grauen image or similitude, &c. in two degrees, first of making, the second of worshipping.
The first degree, forbiddeth the making of any grauen image, &c. Wherein we may consider, the action and the obiect.
The action is, making, which is forbidden: making is set out by the party for whom, to thy selfe.
Making, is to cause, or occasion first to be, to cause, or occasion, or permit, when one may lawfully hinder to vse, so as that Princes who doe but tollerate impure worship, are condemned: the like is of Parents, Maisters, &c such others.
It is said, Thou shalt not: for thou mayest not, as before.
The party for whom to thy selfe, signifieth not onelyonly ones selfe, but for any other whomsoeuer: so as that though a man doth not himselfe, but occasion others, he sinneth.
Now thy selfe art named, for that if anie hauehave any care of Religion, it is first for his owne selfe.
The obiect, is the thing forbidden to be made, grauen image, &c.
Grauen image, properly is that which is cut or carued with a toole, and meaneth any thing made by Art: but heere wee must be warie; for it is not simply forbidden to carue or graue; then the Tabernacle had not beene so curiously wrought, nor Salomons temple, but this is to be vnderstoode in Gods meaning, and as the fashion of some, was to vse grauen images, to represent the true god by, or to worship him in them, or by occasion of them; the which is heere forbidden, and no otherwise: so as when he saith, no grauen image to set out God, or worship God, otherwise it is lawfull to graue.
Similitude, is likenes, which is heere set out by the things the likenes whereof is forbidden. Similitude is put for any representation, either for the thing it selfe, or the representing of it, by painting, imbroydering, printing: yea, for the likenes of it imagined in the mind, viz. to represent God, or worshippe him by it, otherwise it is not forbidden.
The things whereof the likenes is forbidden are in heauen aboue, earth beneath, the water vnderunder the earth.
That is indeed of any creature, for in these places are all creatures.
The heauens signifie the Aire, as well as the starrie skie, so that birdes are meant: yea, the manhood of our Lord Iesus Christ and the Angels are meant.
Where by it may appeare the holy ghost in likenes of a Doue, nor the auncient of dayes like an olde man should be purtrayed vntounto vsus.
The second degree is for not worshipping these and that in two branches, the one not to bowe downe to them, the other not to serue them.
This to bow downe is of gesture, and as I take it signifieth to fall down groueling in token of honour, and is put, for any outward signe of bowing the knee, of bodie, vncouering the head &c.
The other of seruing is by no outward deed of marking our selues for them, speaking in honour of them, kissing them, or any such like to shew the least good respect of them.
So as that now it may appeare the strange manner of worshipping of God is forbidden, vnderunder one speciall kind and the pure maner imployed thereby.
1 This strange maner is forbiddē vnderunder the name of grauen Image and likenesse of other things: because that in these men did most offend.
2 Secondly, & to these our natures most carrieth vsus as we see in the Israelites who would hauehave a likenes.
3 And besides the Egyptians temples were full of such likenesses.
It would bee too long, to set downe both the strange and pure worship: the pure shall serue whereby we may iudge of the other. It is a reed vponupon by all, that there is some straite rule of the pure worshippe of God whereto it must be framed, from whence if we swarue it cannot please God. The rule of Gods pure worship is his owne voice, will, and word, Esai. 29.13. Collo. 2.22. And that written and registred in the Bible & Connonicall bookes thereof, so as that whatsoeuer shall not hauehave warrant therefrom is not to be admitted, so as that all heathenish Idols; all Iewish ceremonies since Christs cōming must be remoued, yea all Romish pictures, crosses, blessings, pilgrimages, Reliques, singings, & such like not grounded on the word must away. All that the word teacheth for the pure manner of Gods worship, is either for the parts or parties of it, the parts are whereof all the whole worship of God doth consist, & they be either more principall, or lesse principall. Principall are such as cannot be left vnperformed as is the ministerie and prayer. The ministery is an ordinance of God for the pertaking of the word and Sacraments: the word of God, is truth of God set downe in the Bible read, opened in the meaning of it, applied to those of the hearers to worke in thē knowledge, faith, repentance, and so euerlasting saluation by Christ.
The Sacramentes are to confirme faith of saluation by Christ, as in old time circumcision the passouer, since Christ, baptisme and the Lords Supper.
Praier is seeking to God according to his will for the reliefe of wants, with thankes for fauours.
Lesse principall are ceremonies, & these outward actions ordayned by the church must hauehave:
1 First warrant and strength from the word.
2 They must be to Edification, 1. Cor. the 14.26.
Edification is building vp, that is furthering to euerlasting saluation: and this is alwayes without scandall, scandall is an occasion giuen of sinning, besides it must be with respect of the weake, so as that cannot well be that all ceremonies should be the same to all eueryevery where.
3 They must be comely. 1. Cor. 14.40. This comelynes seemeth to bee the agreement that ought to be beetweene these ceremonies and the spirituall worship of God, whereto the more they agree, the more they are to be allowed and therefore that which men thinke comely and best for outward shewe is not alwaies the best.
4 They must be according to order.
These are the parts of worship, the properties may be gathered out of Iohn. 4.22.24. Isa. 66.3. they are diuers.
1 First knowledge that it is according to the will of God, Rom. 14.23. eueryevery one must be perswaded. Rom. 14.5.
2 Secondly Reuerence that is all seemely behauiour for gesture countenance, attire, attention and such like. Esa. 66.3. Malac. 1.8. Psal. 2.11.
3 Sinceritie without making bare shewe, so as what we pretend we doe indeed. Isa 58.5. Christ often blameth dissembling in the Pharises.
4 Fourthly, it must be in spirit. Iohn. 4.24. that is through all outward things pearcing to God, who is a spirit, doing all that wee do from our spirit, with feeling and inward affection.
Hetherto hath beene the charge: The function followeth from the middle of the 5. ver. to the end of the 6. ver. wherein are reasons set downe the more to procure attention & obedience to this commaundement.
Quest. But why hath this commādement reasons more then some other.
Ans. For that this commmaundement is verie easily disobayed, and yet the disobedience, that is a most grieuous sinne in the sight of God.
The reasons seeme to be foure.
1 The first the true God Iehouah in all things must ye obay. I who am he, commaund you this, therefore in it you must obay me.
2 Secondly, whome you take to be your God you must obay, I am your God so shewing my selfe, likewise acknowledged of you, therefore you must obay.
3 Thirdly, the strong God you were best to obay, I am he, therefore for so doth one of Gods names here signifie, strong and mightie, who can doe what hee will in reuenge of disobedience done vntounto him.
4 Fourthly, God is iealous, therefore he must be obayed, for the vnderstanding of this reason, wee are to knowe that al do not vnderstand this worde iealous alike: the Hebrewe wherof it is, may be taken two waies iealous or zealous.
Iealous is one who is greeued for suspition of dishonestie in his maried yoake-fellowe husband or wife, this some interpretors thinke to bee in God, as diuers times the worde is translated by them, and that by occasion of the mariage band between God and his church: and likewise the force of ielousie whē it doth reuenge which seemeth somtime to bee in God: neuertheles be it with reuerēce to al that thinke otherwise with willingnes to be reformed, if I erre, I thinke it is not so here to be taken.
1 Ielous and zelous are not alwaies both, this word here signfieth both.
2 Ielousie is a fault and not to bee ascribed to God.
3 Some very learned men as Tremelius and lunius take it for zealous.
4 It must be that here from whence commeth visiting the iniquities of the fathers, &c. and shewing merciemercy, now ielousie neuer sheweth merciemercy.
I read it therefore a zealous God, that is a God full of zeale, as Simon was called Zelotes, or Zealous.
Zeale is a most earnest affection, or the great increase of an affection, louelove, anger, hatred, so as wee heard before of Gods power, now we hear of his will, whereby he is most earnest to performe whatsoeuer pleaseth himselfe, Ioel the second. So as in this zeale is.
1 Presentnes, that is, God now at this instant is zealous.
2 Is earnestnesse.
3 Is continuance as a burning.
Now hee that is such a God, had need be obeyed, God commanding this, is so, therefore hee must needes bee obeyed, for that some might doubt whether God bee so or no, God himselfe prooueth, that by his zealous rustice, and zealous merciemercy. His iustice in that hee saith, Ʋisiting, &c Wherein we must consider what he doth, and to whome: he visiteth the inqiuitie of the fathers, wherein is the obiect, the action action visiting, obiect, iniquitie set out by the subiect of the father, visiting cōmeth of a latine word to visit, to visit is often to come to see, to take knowledge, and to iudge and do there after in which Gen. 11.5. and 18.21.
Now because when God so commeth and findeth men faultie, hee is wont to punish, therefore is visiting sometimes put for punishing, as psal. 89.32. I will visit their iniquitie, with their iniquitie, with the rod, and their sinnes with scourges. And of Dathan and Abiram, if these men be visited after the visitation, that is the punishment of all men. Numb. the 16.29.
Whereupon some translate it here render ng or repaying.
The obiect is iniquitie, that is sinne or breach of the law of GOD: and more especially, breach of this law, that which God neuer leaueth vnpunished. This iniquitie set out by the subiect, in whome it is said to be, that is, fathers and aunceslors.
Thus much what God doth: Now followeth to whome, vponupon the children or sonnes, vponupon the third and fourth generation, where we may see vponupon whom and how many.
Hee doth thus to the sonnes and posteritie.
Quest. Doe children beare the punishment of their fathers sinnes.
Answer. Yea of some, as of the first sinne of our first parents, Adam and Eue, otherwise not. For better vnderstanding whereof, know that in sinne, wee may consider the fault against God, and the punishment, whereby God is wont to shewe his displeasure, wheresoeuer the fault is the punishment is deserued. Punishments are spirituall or temporall and of this life.
Spirituall, hindering one from euerlasting saluation, these God doth neuer bring vponupon any but for his owne fault, and therefore originall corruption is partly our owne fault because we are part of Adam.
Of this life are such as do not hinder saluation, and befall the godly & wicked both alike, and are to the godly many times profitable.
Now indeed sometimes by occasion of others, the godly feele some outward smart, but still with Gods louelove so as such sufferings are no punishments, but exercises and benefits, and therefore God neuer punisheth other mens sins in vsus, but such as we hauehave and learne from them.
Now for that Idolatrie is learned by parents for the most part, therfore God sheweth, that the dutie which children owe to parents, shall not excuse them if they learne Idolarie, and false worship of God from their fathers.
Now all this while no certaine punishment is named, that the offenders might feare at, neither is time mentioned that euer punishment might be looked for.
How many this punishment concerneth, Is vponupon the third and fourth generation of them that hate me. Where first wee must remember, that this doth not stretch a partly we saw before, but to such as hate God, that is, who breake this Commandement, so that wee may see all breakers of Gods Commaundements, in some sort doe hate God, vnderunder what pretence so euer it bee and that it reach to the third and fourth generation, that is, I take it to any that do breake the Commaundement, some named for all, thus we see how God destroyed the Canaauites, &c.
1 This maner of speech is vsed to reach vsus, that this kind of sinne is often conueied by parents to children.
2 That parents should be carefull to instruct their children in the pure worship of God.
3 That children, if they meane to bee freed from Gods punishments, should especially seeke from their parents, to learne to worship GOD purely,
So that it is much for the worshipping of God, of what parents one commeth. And here wee may learne to answere to the Papists, what wee should thinke of their ancestors and ours: who died in papistrie, for wee see, that three or foure generations may hate God.
Thus much for Gods zeale in his iustice: Now followeth his zeale in his merciemercy, Shewing merciemercy to, &c. Where we may see what he doth, and to whome he sheweth merciemercy, that is, forgiueth their sinnes, bestoweth sundrie fauours of this life, and of that which is to come, as in Abraham Isaack, Iacob, Dauid, not for their workes, but as this word is for his merciemercy.
Quest. How is this true seeing that many Idolaters doe flourish, and true worshippers of GOD are punished.
Answer. Though Idolaters scape here, they are punished hereafter and though the godly yet are here vnderunder the crosse, yet are they in Gods faour, and shall inioy him for euer afterward.
Thus much for this second Commaundement, and the maner of worshipping the true God: Now followes the end in the third, wherein is set downe not onelyonly the end of the worship of God, but of all other duties whatsoeuer, the summe of all which is, commaunding to vse purely the name of God, and forbidding the contrarie.