The Sum of Christian Religion 2, Part 3 · Commandment 2
THE SECOND COMMANDEMENT.
THOV ſhalt make to thee no grauen Jmage, nor the likeneſſe of anie thing that is in heauen aboue, or in the earth beneath, or in the water vnderunder the earth. Thou ſhalt not bowe downe to them, nor woorſhip them. For I the Lord thy God, am a mightie and ielous God, & viſit the ſins of the Fathers vponupon the children vntounto the third & fourth generation of them that hate mee, and ſhewe merciemercy vntounto thouſands in them that louelove mee & keepe, my commaundements.
Two things are heere contained, a Commaundement, and an Exhortation to obedience. The Exhortation which is annexed vntounto the commaundement, conſiſteth of fiue properties of God, which ought to ſtir vsus vp to obay GOD. 1 He calleth himſelfe our God., that is, our maker and Sauior, and the author of all good things. Heereby then he aduertiſeth vsus what execrable vnthankefulneſſe it is, to reuolt from the true worſhiping of him vntounto Idolatrie. 2 He calleth himſelfe a mightie God, that is, who is mighty in power as well to puniſh the obſtinate, as to reward the obedient. 3 He termeth himſelfe a ielous God, that is a moſt ſharp defender of his owne honour; woonderfully diſpleaſed with ſuch as reuolt from him, or violate and impaire his honour and worſhip. Now ſeeing ielouſie or indignation conceiued for any iniury, or diſhoneſty, ariſeth from his louelove which is hurt, God dooth hereby withall ſignifie that hee doth ardently and entirely louelove thoſe who are his. 4 Hee calleth himſelfe a god, which viſiteth the ſinnes of the fathers vponupon the children vntounto the third and fourth generation of them that hate him. Whereby he exaggerateth or encreaſeth the grieuouſneſſe of his anger and their puniſhments, when he threatneth alſo and denounceth vntounto the children, and to the childrens children, and to the childrens childrens children of his enimies, euen to the fourth degree and diſcent, to take vengeaunce on the ſinnes of their aunceſtours in them, if namely they alſo partake with the ſinnes of their anceſtours.
But to this cōmination or denouncement the ſaying of Ezechiel, cap. 18. ſeemeth to be repugnaunt. The ſoule that ſinneth, it ſhal die. The Sonne ſhal not beare the iniquitie of the Father, neither ſhall the Father bear the iniquitie of the Sonne. But in the ſame place is added a reconcilement of theſe two places of Scripture: Jf a wicked man beget a Sonne, that ſeeth al his fathers ſinnes, which he hath done and feareth, neither doth the like, he ſhal not die in the iniquitie of his father, but ſhal ſurelie liue. Hee threatneth then, that he wil puniſh the ſins of the aunceſtours in their poſterity, that is, ſuch as perſiſt in the ſinnes of their aunceſtors, whom it is meete and iuſt to be partakers alſo of their puniſhments.
If any man reply; That by this means the poſteritie rue onlie their owne ſinnes, and not the ſinnes alſo of their aunceſtours: this replie is falſe and of no conſequence. For there may be, and are oftentimes moe impellent and motiue cauſes of one effect, and the cauſe of one puniſhment are mo ſinnes as wel of diuerſe, as of the ſame men. If further it bee vrged; that vengeance is not taken on the aunceſtours ſinnes in the poſteritie becauſe the ſenſe and feeling of thoſe paines, which the poſteritie ſuffer, reacheth not to the aunceſtours: we aunſwere firſt, that the poſteritie are a part of their anceſtours, of whom they came: And therefore that is felt of them, as it were in ſome part of them, which their poſterity ſuffer. Secondly, we ſay that the aunceſtours are tormented and vexed, when they vnderſtand or ſee their ofspring in this life and in the life to come to bee afflicted. Thirdly, wee ſaie, that beſides the feeling or fellowſhip of griefe, the puniſhment of their poſteritie doth belong vntounto them by a relation: in as much as god pronounceth that hee therefore dooth inflict this on the poſteritie, that thereby he maie teſtifie, how greatly he is angrie and offended both with the… ſinnes, and with the ſinnes of their anceſtours. 5. He ſaith that he is a god, which ſheweth merciemercy vntounto thouſandes in them that louelove him and keepe his commaundementes. And heere hee extendeth his puniſhment vntounto the fourth generation, but his mercy vntounto thouſandes, thereby to ſignifie, that he had rather ſhewe mercy than anger: and ſo by this meanes to allure vsus the more to louelove him.
But vntounto this promiſe are oppoſed manie examples of the godlie, whoſe children and poſteritie hauehave periſhed. Whereunto god himſelf anſwereth, Eze. 18. That he wil bleſſe the poſterity of the godly if they continue in the good cōuerſation & godlines of their aunceſtours: but wil puniſh them, if they depart from it. If here it be demaunded, why hee dooth not conuert their poſteritie, ſeeing without his mercy they are not able to follow the godlines of their parentes. We anſwere firſt, Becauſe this promiſe is not vniuerſal but indefinite, and therefore God doth not therein bind his merciemercy vntounto euerie particular one of the godlies poſteritie, but reſerueth his Election free vntounto himſelfe: So that as of the poſteritie of the wicked he conuerteth and ſaueth ſome, in like manner alſo he leaueth of the poſterity of the godly ſome in their naturall corruption, and in deſtruction, which all by nature deſerue: and this he doth, to ſhew, that his mercy is free, as wel in chuſing the poſterity of the godly, as of the wicked. Secondly, becauſe he bindeth not himſelfe to perfourme the ſame benefites or all the benefites vntounto all the poſteritie of the godlie. Wherefore he ſatisfieth this promiſe, when he dooth euen vouchſafe of corporall benefites the wicked and reprobate poſterity of the godly. Thirdly, becauſe he promiſeth this felicitie of the poſteritie vntounto them that louelove him, and keepe his commandmentes, that is, to thoſe which are indeede godly, and of good conuerſation. But becauſe the louelove of God & obedience is euen in the holieſt Saintes in this life vnperfect: therefore the reward alſo promiſed vntounto them is vnperfect and ioined with the croſſe & chaſtiſements, among which the wickedneſſe and vnhappineſſe of their poſteritie is not the laſt; as maie appear in Dauid, Salomon, and Ioſias.
Obiection. They who keepe Gods commaundementes, obtaine merciemercy. Therefore we merit ſomewhat of God. Aunſwere. God ſaith, J wil ſhew the merciemercy Therefore it is not of merit or deſert. Therefore the obiection is a fallacy, putting that for a cauſe which is no cauſe. For when God addeth this promiſe, that he will ſhewe merciemercy vntounto the thouſand generation of them that louelove him and keepe his commaundements, he ſheweth that he had rather ſhew mercy, than anger, thereby to allure vsus to louelove him.
This promiſe and commination is belonging verily to the obedience of the whole Decalogue, but is therefore eſpecially annexed vntounto this commaundement, both that we might know the firſt and ſecond commandement, to be the foundation of al the reſt, & alſo that God might ſhew that he is eſpecially angry with the deprauers and corrupters of his worſhip, and puniſheth this kinde of ſin both in them and in their poſterity; and contrarily doth bleſſe alſo the poſterity of them which diligently regard and keepe pure religion, or the true ſeruice and worſhip of God. By this declaration and expoſition of the woords of this commandement, it appeareth that by the naming of one kind, al falſe worſhips of God are condemned: and contrariwiſe, is commaunded the obſeruation of the true and vncorrupt worſhippe, which is eueryevery internal or external work, commaunded of God, doone in faith, which is perſuaded that both the perſon and the woork pleaſe God for the Mediatours ſake; the chiefe end where of is, that due honour may be giuen vntounto god, whereby we may ſhew, that we acknowledge him alone for the tru god, who hath willed this worſhip to be thus done to him. And then is this worſhip done vntounto him, when he is ſo worſhipped, as himſelfe hath manifeſted in his word that he will be worſhipped. And theſe may ſuffice as touching the exhortation which is adioined to the commaundement; nowe wil wee declare thoſe things which belong vntounto the commandement it ſelfe.
In this ſecond commaundement is forbidden, all falſe worſhip; and the true worſhip of God is commaunded. And this is the end or ſcope of this commaundement, that the true god alone, who commaundeth himſelfe to bee worſhipped in the firſt commaundement, bee rightlie worſhipped of vsus, namely with ſuch worſhip, wherewith it is right and meete he ſhould be worſhipped of intelligent or vnderſtanding creatures, and ſuch as pleaſeth him. God therefore in this commaundement preſcribeth the rule of true diuine worſhips. He forbiddeth not only that creatures or Images be not reputed or woorſhipped for God, but alſo that himſelfe be worſhipped by Images, and at Images▪ and when he condemneth the chiefe, and groſſeſt, and moſt euident kinde of falſe woorſhippes, namely the woorſhipping of God at or by Images, it is manifeſt that hee forbideth alſo the other kindes of falſe woorſhippes, ſeeing this is the heade and fountaine of all the reſt. Wherefore all woorſhippes, whatſoeuer are inſtituted by men, not by God, & in which the ſame cauſe of prohibiting or forbidding appeareth, are forbidden by the forbidding of this the groſſeſt kinde of the reſt, and withall a rule is giuen, that wee holily and religiouſly conteine and holde our ſelues within the liſts and tarriers preſcribed by God, neither ad ought to that woorſhippe which God himſelfe hath inſtituted,Ioſ. 1.7. Prouer. 30.6. Reuel. 32.1. nor maime the ſame ſo much as in the leaſt point; which alſo we are in other places expreſſelie enioyned by the Lorde.
This commaundement is different from others, for that in others the parts of themſelues or ſpecialties of diuine woorſhip are rehearſed: but in this al adding, maiming and altering of them is forbidden, and a rule preſcribed, that wee keepe our ſelues within the bonds by god appointed. And this ſtudie, endeuour, and care to worſhip God after that manner, which himſelfe hath commanded, is the poper & peculiar obedience of this commaundement; Which is alſo required in theſe ſayings, Deut. 4 Ye ſhal put nothing to the word which I command you, neither ſhal ye take ought therefrom; that yee may keepe the commaundementes of the Lorde your God which I command you. Deutr. 12. Whatſoeuer J command you, take heed you do it: thou ſhalt put nothing thereto, nor take ought therefrom.
Now as concerning the wordes of the commandement, wee are to obſerue that there are two parts of this Second commandement. The former part forbiddeth Jmages to bee made; The ſecond part forbideth to woorſhippe them, with diuine honour. Of the firſt part, we will firſt ſpeake.
The firſt part of the ſecond commandement, where is intreated of Images.
The chiefe Queſtions concerning Images.
1 How far Images may be allowed to be made.
2 Why they are to be aboliſhed in Chriſtian Churches.
3 How they are to be aboliſhed.
1 HOW FARRE IMAGES MAYBE ALLOWED TO BE MADE.
IMAGES or Pictures are not here ſimply forbidden, becauſe the ſcience of caſting, caruing, and painting is reckoned among thoſe artes and craftes which are profitable for mans life,Exod. 31.3. & 35.30. &c. Syrac. 38.28. and are the gifts of god. Neither is the reaſon hereof hard or obſcure: becauſe writing and painting are profitable for the memoriall of thinges doone, for ornaments, and for an ingenuous and liberall delight of mans life. Wherefore the Law forbiddeth not the vſe of Images, but the abuſe: namely it forbiddeth that Images be made, as by them to repreſent or woorſhip god. For we ought not, neither can we any way paint, or graue, or repreſent god, & much leſſe muſt we tie gods woorſhippe vntounto carued or grauen Images. This Doctrine doth the end & ſcope of the commandement declare, which is the obſeruation of the vncorrupt worſhip of god. And becauſe god is incorporeall, and infinite, vnpoſſible is it that he ſhould bee expreſſed or repreſented by any corporeall or finite image, without an impairing of his diuine maieſty.Eſay. 40.18. Rom 1 23. Deut. 4.15. To whome will ye liken God? Or what ſimilitude will ye ſet vp vntounto him? Moreouer, as god will not hauehave himſelfe to be engrauen, or painted, or anie Image or ſemblance of him to bee c…ued and framed: ſo alſo doth it not at all profit or auaile vsus, as being a cauſe & an occaſion of Idolatry.
2 Why Images are to be aboliſhed in the Churches of Chriſtians.
Exod 23.24. & 34.13. Numb. 33 25. Deut 7.5. 1. Reg. 15.13. 2. Reg 10.30. 2. Reg. 18.4. Deut. 17 23. &c. 1. Cor. 10.20.1 THey are to be aboliſhed becauſe of the commaundement of god, who will hauehave Idoles to be aboliſhed, and all the corruptions of the true worſhippe of god, & of true doctrine, as his wrath & anger againſt Idolatrie dooth teſtifie. And hereof is it, that for the taking away & aboliſhing of Idols, Iehu, Ezechias, and Ioſias are praiſed in Scripture. Jn reſpect of our confeſſion, of the ſyncere worſhip of god, and of our hatred againſt Idolatrie. 1. Iohn. 5.21.This confeſſion whereby we profeſſe our ſelues not to be Idolaters, conſiſteth not only in words, but alſo in actions, and in outward ſhew and ſignes.
3 They are to be aboliſhed, for auoiding of offence & ſuperſtition, leaſt by retaining of ancient Images, or by ſubſtituting & adding new, the ſame dāger come to the church, & to the ignorāt people therby, which in times paſt we ſee to hauehave iſſued hence; and ſo the enimies of the Church be by this ſpectacle, hauing ſo great a ſhew of Idolatry, the more alienated from the Church, ſo that they deſpite and reproch therefore the trueth of god. So the Iewes, becauſe they ſee Images in the Churches of thoſe which profeſſe Chriſtianity, are greatly offended. And wee ſee that Images neuer brought any good to them, which had them; but euen gods own people was ſeduced thereby, as we may ſee often in the ſacred ſtorie, eſpecially in the booke of Iudges, & the Kings, & in the Prophets. So prone and readie is our nature vntounto this euill, which hath after enſuing it moſt grieuous puniſhments, as are thoſe which the Lord reciteth by Moſes, beſides many others: I wil deſtroy, ſaith he, your high places, and cut awaie your Jmages, and caſt your carkaſſes vponupon the bodies of your Idoles, and my ſoule ſhal abhor you. In like manner alſo the Angel of the Lord vpbraiding the Iſraelites that they had made a league with the Idolatrous Cananites, ſaith; Wherefore I will not caſt them out before you, but they ſhall bee as thornes vntounto your ſides, and their gods ſhall be your deſtruction. It is no ceremony therefore to aboliſh Images; ſeeing they are the inſtruments, ſignes, cauſes, and occaſions of Idolatry. Neither are the cauſes of this commandement any way chaunged or diminiſhed, as namelie that the glory of god be maintained againſt Idolaters and the enemies of the church, and that god bee not tempted through offering an occaſion of ſuperſtition, and of conceiuing falſe and corrupt opinions of gods worſhip, vntounto men, which are of their owne accord inclining and prone vntounto idolatry. Wherefore this commaundement of taking away and aboliſhing images made for the repreſenting of god, or for diuine worſhippe, is Moral, and dureth perpetuallie.
3 Howe images are to be aboliſhed.
IN aboliſhing and baniſhing Images, two things are to be obſerued. 1. That the doctrine concerning the true woorſhip of God bee preached before the aboliſhing of Idols. So wee read that Ioſias did. Let the woord therefore go before, & the idoles wil fal to the groūd. 2. The images, & their altars & the like inſtruments of idolatrie muſt be taken away, not by priuat men, but by publick autoritie. For ſo hath god commanded the Iſraelites: & ſo likewiſe hath godly Kings put it in practiſe: & ſo alſo Paul diſliking the Idoles of the Athenians & Epheſians, did not yet pul them downe, or aboliſh them.
Certaine obiections of the Papiſts.
1 VVE worſhip not the Jmages, but God, of whom thoſe are ſigns and tokens. Wherefore there is no cauſe, why images ſhoulde bee aboliſhed, and taken out of churches. Anſwere. It is impiety to place and ordaine ſuch ſignes, as whereby God neither can bee truly ſignified, neither at all ought to be ſignified. And albeit they were ſuch ſignes, as whereby God might bee truely ſignified, yet is it not in the power of any creature to ordain or eſtabliſh them, but only in the wil and pleaſure of God.
2 The bookes of Lai-men or the vnlearned are profitable. Jmages are the bookes of the vnlearned. Therefore they are profitable. Aunſwere. 1. Such bookes of Lay-men are profitable, as are deliuered vntounto them by God. 2. The Minor is falſe. For the Prophetes teach far otherwiſe: as, Haba 2.18. An image is a teacher of lies. Zacha. 10.2. The Jdoles hauehave ſpoken vanitie. Whence we maie thus reaſon. We ought not to ſpeak vain things, or to lie of God either in words or in geſtures. But wood or grauen Jmages are lies of God, becauſe they cannot repreſent God, yea, becauſe they ſwarue ſo farre and carrie vsus with them from God, at their figure and ſhape is vnlike god: & ſo conſequently they cauſe vsus alſo to lie of God. If then we wil not lie of god, we muſt needs neither make nor hauehave anie Images or grauen ſemblances. For as Ieremie ſaith, 10.8. The ſtock is a doctrine of vanitie. Nowe in this ſenſe we graunt Images to be the books of the vnlearned: to witte, becauſe partly they teach and ſignifie falſe things of God; and partly becauſe through the reuerence of the thing ſignified and the place, when as they ſtand to the open view in churches and elſewhere, they eaſily draw away others vntounto ſuperſtition, and teach the people Idolatry, as experience, ſufficiently beareth witnes. 3. It followeth not, if it were ſo that Images did teach the vnlearned, that therefore they ſhould be reteined in the church, as profitable books. For God wil not hauehave his church to be taught by theſe, but by his word and ſacraments.
3 The Scripture attributing the partes of mans bodie vntounto God doth ſignifie thereby his nature and propertie. Therefore it is lawfull alſo to ſignifie the nature and propertie of God by Jmages, Aunſwere. 1 There is a diſſimilitude betweene metaphors or tranſlations of wordes, and Images: becauſe vntounto them is annexed an expoſition of them in the worde, which hindereth and ſtoppeth al error. 2. When by an anthropopathy, that is, when the Scripture, applieng it ſelfe to ſpeake vntounto men after the manner of men, doth attribute the partes of mans bodie vntounto God, the worſhippe of God is not at all woont to bee tied vntounto them. 3 Laſtly God ſpake theſe thinges after the manner of men to help our infirmity, but he for-bad Images.
4 God of oulde preſented himſelfe to be ſeene in mans ſhape: Therefore we may alſo follow the like ſignes and ſemblances. Aunſ. God indeed mooued by certaine reaſons thereunto did ſo, but he hath forbidde vsus to followe it. For it is lawfull for God to manifeſt himſelfe what way ſoeuer he will; but it is not lawfull for any creature to repreſent god by any ſuch ſigne, as himſelfe hath not commaunded. And thoſe viſible ſhapes had god preſent with them, to commaund, promiſe, and heare them, vntounto whom he manifeſted himſelfe: which cannot bee ſaide of ſuch Images as imitate thoſe ſhapes, without flat Idolatry: and therefore the ſaints did well in adoring god at them or in them, as beeing after a ſpeciall manner there preſent: which to doe in theſe, is impious and Idolatrous; becauſe it is done through the boldneſſe and vanity of man without any commaundement or promiſe from god. Laſtly, thoſe viſible ſhapes continued ſo long, as it pleaſed the Lord to vſe them for to manifeſt and ſhew himſelfe; and therefore could they not bee drawen to Idolatry; But Images and pictures, which men make to repreſent the manifeſtations of god, were neither ordained to manifeſt god, nor to repreſent or reſemble thoſe auncient manifeſtations of god; and therefore are they an obiect and an occaſion of Idolatry.
5 It was lawfull for the Iſraelites to hauehave reſemblances & figures, Cherubin, Seraphin, Palm-trees and diuerſe pictures in Salomons Temple. Therefore it is lawful alſo for Chriſtians to hauehave Images in their Temples. Aunſwere. The figures & reſemblances of diuerſe thinges and liuing creatures, as Oxen, Lions, Palm-trees, Cherubins, and ſuch like painted in the temple of Salomon, were warranted by the word of god. But the word of god is flat againſt thoſe Images, which the Papiſtes hauehave in their Churches. 2 The Images which were painted in Salomons temple were ſuch, as could not eaſilie be drawen by anie man into abuſe. 3. God had this cauſe, for which he would hauehave thoſe Images to bee painted in the temple, that namelie they ſhould be types of ſpiritual thinges: but this cauſe is now taken away by Chriſt.
THE SECOND PART OF THE SECOND COMMANDEMENT.
THIS part forbiddeth any worſhippe to be giuen vntounto Images, not only that which is giuen thereby or referred to creatures, but that alſo which is referred vntounto god himſelfe. Obiection. 1. The honour which is giuen vntounto the ſign is the honour of the thing ſignified: Images are a ſigne of God. Therfore the honor which is giuen vntounto Images is alſo giuen vntounto God. Anſ. The honour of the ſigne is alſo the honour of the thing ſignified, namely when the ſign is a true ſign, that is, ordained by him who hath autority to ordain it, & whē alſo that honour is giuen vntounto the ſign, which the right and lawfull author of it willeth to be doone vntounto the ſigne. For not the will of him that honoureth, but of him that is honoured is the rule which muſt preſcribe the due honour. Now God hath forbidden any Images to be erected vntounto him: and therefore Images are no true ſignes of god.
2 Obiection. Whatſoeuer contumelie is done vntounto the ſigne, that redoundeth on God, although the ſigne bee not inſtituted by his commaundement. Therefore the honor alſo that is giuen to the ſigne redoundeth on God, although that honour bee not commaunded to be giuen vntounto the ſigne. Aunſwere. This reaſon doth not folowe, becauſe then are contrary thinges rightly attributed vntounto contraries, when the contrariety of the attributes dependeth of that, according to which the ſubiect is oppoſed, & not of ſome other thing. So we grant that contumely againſt God followeth indeede the contumely againſt the ſigne, albeit the ſigne were not inſtituted by God; but not ſimply, in reſpect of the ſigne it ſelfe vntounto which that contumely was done, but in reſpect of his corrupt and bad wil, who by ſhewing contumely againſt the ſigne, which is thought to repreſent God, purpoſeth himſelfe and is minded to deſpite with contumely and reproch God himſelfe. For to the ſhewing of deſpite and contumely againſt god it ſufficeth if there bee any intent or purpoſe of departing from his commaundement. But if through a deſire that we hauehave to auoide Idolatry we deteſt Images, and other falſe reputed ſignes of god, by this contumely doone vntounto the ſignes, we rather promote further & aduaunce gods glory. But the honor of god doth not folow the honor of the ſign, except both the honor and the ſigne be ordained by God.
3 Obiection. Jf it bee lawfull to hauehave the Jmages of noble and renowmed men, much more is it lawful to hauehave the Jmages of Angels and Saintes. Aunſwere. 1. The lawfull hauing of the Images of noble and worthie men, and the giuing of honour vntounto them, muſt bee warily and rightly vnderſtood. 2. The Images or monuments of notable men muſt bee ſuch, as may not bee drawen into Idolatrie. 3. Where the antecedent propoſition is taken in this ſenſe in which it may be grounded, the conſequent alſo may be graunted of the like monuments or the like honour. But if in the ſequel or conſequent that bee transferred to Images and ſuperſtitious honour, which might hauehave beene granted in the antecedēt being rightly vnderſtood; the conſequence is to be denied in reſpect of that ambiguity and diuerſitie of meanings, and in reſpect of the diſſimilitude & vnlikeneſſe of the honour and monuments. That honour of monuments is lawfull, which is a gratefull and honorable memorie of thoſe, whoſe monuments they are; and alſo that, which is applied to that vſe which themſelues would hauehave it, and not to the worſhip of them, or to the woorſhippe of God by their monuments. And ſuch lawfull monuments, which cānot be drawen into Idolatry, we muſt not deface, through a deſire of deſpiting or reproching them whoſe monuments they are.
The obedience of this ſecond commaundement conſiſteth, as we hauehave ſeene, in the true woorſhip of God.
The vices which are repugnant vntounto this ſecond commandement are, 1 Jdolatrie, which is a falſe or ſuperſtitious worſhip of God. Idolatry is of two ſorts. 1 When a falſe God is worſhipped, that is, when in place of the true god, or beſides him, that honor or worſhip is giuen to ſome either imaginary or exiſtent thing, which is agreeing vntounto the true god only. This kind of Idolatry is eſpecially forbidden in the firſt commandement; and furder alſo, in ſome part, in the third commandement. 2 When mē er in the kind of woorſhippe, that is, when worſhip or honour is imagined to be doone vntounto the true god by ſome ſuch woorke, which himſelfe hath not commanded. This kind is properly condemned in this ſecond commandement, and is called will-worſhippe or ſuperſtition. They are ſaide to be ſuperſtitious, whoſoeuer ad humane inuētions to the commandements of God.
2 Hypocriſie, which is a pretending or faining true godlineſſe and worſhip of God, doing the external works commaunded by god, whether morall, or ceremoniall, without true faith and conuerſion. This vice is depainted and deſcribed in theſe woordes by the Prophet Iſaias: This people come neere vntounto me with their mouth, and honour mee with their lips, but hauehave remooued their heart far from me, and their fear toward me was taught by the preceptes of men. In the ſame words, and thoſe that followe, and alſo eueryevery where thoroughout the whole Scripture, is hypocriſie condemned of the Lord.
3 Prophanenes: which is a voluntary letting goe or contempt of all religion, and of the whole worſhip of God both internal & external, or elſe of ſome part of diuine worſhip. This prophanenes is repugnant alſo to the whole worſhip of God in the firſt and ſecond table.
Now let vsus entreate a little more at large, of ſuperſtition. That Wil-worſhip, whereof we before made mention, is reprehended of the Lord in many places of holy Scripture. So by Moſes it is forbidden, Deut. 12.8. Yee ſhall not doe after al theſe things that we do here this daie: that is, euerie mā whatſoeuer ſeeemeth good in his owne eies. And in the end of the ſame chapter he ſaith, Whatſoeuer I commaund you, take heede you doe it: thou ſhalt put nothing thereto, nor take ought there-from. It is alſo reprehended by Iſaias, whoſe woords before recited are alleadged by Chriſt himſelfe, Matth. 15.8. for the condemning of ſuperſtition, or Wil-woorſhippe. The ſame is condemned alſo by Paul, Col. 2.8. Beware leaſt there be any man that ſpoile you through Philoſophy, and vaine deceite, through the traditions of men, according to the rudimentes of the world, and not after Chriſt. Obiection. Such places and ſaiengs ſpeak of the wicked and vngodlie commaundementes of men, and of Moſaical and Jewiſh ceremonies. Aunſwere. That this is falſe, which is replied, ſome demonſtrances, which are added vntounto certaine places, declare, which alſo reiect thoſe humane Lawes and ordinaunces, that commaund any thing in regard of diuine worſhippe, which is not commaunded by God, although the ſame be a thing in his own kind not forbidden of God. So Chriſt reiecteth the Iewes tradition, of waſhing of handes, whereof he ſaith, Matth. 15.11. That which goeth into the mouth defileth not the man, but that which commeth out of the mouth, that defileth the man. Hither alſo may that be referred, which Chriſt ſpeaketh. 23.25. Wo be to you, Scribes, & Phariſees, Hypocrites: for ye make cleane the vtter ſide of the cup, and of the platter; but within they are ful of briberie and exceſſe. Now that theſe and the like thinges are lawful, ſetting aſide of an opinion of ſuperſtition in them, the Apoſtle in ſundry places doth ſhew. Roman. 14.6. He that obſerueth the daie, obſerueth it to the Lord: and he that obſerueth not the daie, obſerueth it not to the Lord: Hee that eateth, eateth to the Lord; for hee giueth god thanks: and he that eateth not, eateth not to the Lord, and giueth God thankes. Againe, 1. Corinth. 10.25. Whatſoeuer is ſold in the ſhamble, eate yee, and aske no queſtion for conſcience ſake. For the earth is the Lords, and al that therein is. Wherefore they are not ſimplie ſo condemned, but onelyonly ſo far as they are preſcribed for diuine worſhip. In the ſame reſpect is ſingle life alſo condemned, eſpecially ſeeing the ſame is not a thing indifferent, but to thoſe only who hauehave the gift of continē cy; according as it is ſaid of Chriſt, Matth. 19, 12. He that is able to receiue this, let him receiue it: For al men (as in the ſame place Chriſt ſaith) cannot receiue this thing, ſaue they to whom it is giuen.
And this is the difference between things indifferent or of middle qualitie, and thoſe things which are properly the worſhippe of god. Which difference we muſt diligently obſerue. 1. Bicauſe when men faigne other worſhips of god, in them they faigne another wil of god, which is to faigne another god. 2. Becauſe by confounding of the true worſhippe with falſe worſhips, the true god is confounded with Idoles, Rom. 14.23.which are worſhipped with thoſe worſhips inuēted by men. 3. Becauſe whatſoeuer is not of faith is ſinne. And when any man doth a thing as thereby to worſhip God, his conſcience not knowing whether God wil be worſhipped after this manner or no, he doth it not of faith, but is ignoraunt and doubteth whether God be pleaſed or diſpleaſed with his work: and therefore he preſumeth to do that, albeit it may diſpleaſe god: Wherefore hee dooth not thereby worſhip, but contemne god.